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Bible  Cla66  jeypo^itious* 


THE    GOSPEL    OF    ST.    LUKE. 


REV.    DR.   ALEXANDER   MACLAREN'S 

BIBLE  CLASS   EXPOSITIONS. 

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A  new  and  most  important  series  of  works  specially- 
designed  for  Sunday  Schools  and  Bible  Classes,  consisting 
of  expositions  of  the  International  Sunday  School  Lessons. 
In  the  present  series  they  are  grouped  and  arranged 
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portion  of  Scripture.  There  are  various  admirable  series 
of  Bible  Class  Handbooks  ;  but,  as  a  rule,  they  are  devoted 
more  to  giving  information  than  to  the  enforcement  of 
moral  and  spiritual  lessons.  Dr.  Maclaren  is  confessedly- 
supreme  in  this  particular  line.  He  is  not  only  a  thor- 
ough Biblical  scholar,  but  he  is  an  expositor  who  presses 
living  truths  home  to  heart  and  conscience.  It  is  believed 
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"  In  our  view,  this  must  be  reckoned  amongst  the  richest,  ripest 
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Copies  sent  postpaid,  on  receipt  of  price,  by 

A.  C.  ARMSTRONG  &  SON,  51  East  lOth  Street,  N.  Y. 


THE  ^  J  - 

GOSPEL     OF    ST.     LUKE 


ALEXANDER   MACLAREN,   D.D. 


NEW  YORK 

A.    C.    ARMSTROnp    &   SON 

51  East  loth  Street,  near  Broadway 
1894 


PREFACE. 

'T'^HESE  chapters  were  written  as  a  commentary  on 
■'"      the  International  Sunday  School  Lessons  for  the 
American  Sunday  School  TimeSy  from  which  they  are 
reprinted  with  the  concurrence  of  the  proprietors. 


CONTENTS. 


LESS.  PAGE 

I.    THE   ANNOUNCEMENT    OF    THE    NEW    ELIJAH.  .  I 

St.  Luke  i.  5-17. 

II.    THE    FIRST    NEW    TESTAMENT    PSALM      .  •  ,         8 

St.  Luke  i.  46-55. 

III.  THE   MORNING   HYMN    OF   THE   GOSPEL.  ,  .15 

St.  Luke  i.  67-80. 

IV.  "the    herald   angels    sing"      •  •  ,  .22 

St.  Luke  ii.  8-20. 

V.  Simeon's  twofold  prophecy     ,        .        •        .29 

St.  Luke  ii.  25-35. 

VI.    THE  father's  HOUSE  AND  THE  MOTHER'S  COTTAGE       36 
St.  Luke  ii.  40-52. 

VII.    THE   PROPHET    OF   THE    HIGHEST  .  •  •  •      43 

St.  Luke  iii.  7-22. 

VIII.    THE     PRINCE     OF     LIGHT     AND     THE     PRINCE     OF 

DARKNESS 50 

St.  Luke  iv.  1-13. 

IX.    THE     NEARER     TO     JESUS,     THE     FARTHER     FROM 

CHRIST       ..••••••      57 

St.  Luke  iv.  16-32. 


viii  Contents. 

LESS.  PAGE 

X.    A   SABBATH    IN   CAPERNAUM  .  •  ,  .64 

St.  Luke  iv.  33-44. 

XI.    A   PARABLE    IN   A    MIRACLE  •  •  .  •      7^ 

St.  Luke  V.  I -II. 

xn.  Christ's  claim  to  forgive,  and  its  attesta- 
tions        78 

St.  Luke  V.  17-26. 

XIII.  THE    LAW    OF    LOVE 85 

St.  Luke  vi.  27-38. 

XIV.  THE    COMPASSIONATE    LORD    OF   LIFE  .  .  .92 

St.  Luke  vii.  11-18. 

XV.    FORGIVENESS  THE  CAUSE  AND  MEASURE  OF  LOVE      98 
St.  Luke  vii.  36-50. 

XVI.    THE    SAME   SEED    AND    THE    DIFFERING    SOILS        .    I05 
St.  Luke  viii.  4-15. 

XVII.    THE   SLEEPING    CHILD    AWAKENED         ,  .  .112 

St.  Luke  viii.  41,  42,  49-56. 

XVIII.    BREAD    FROM    HEAVEN I18 

St.  Luke  ix.   10-17. 

XIX.    "in   the    HOLY    MOUNT" 1 24 

St.  Luke  ix.  28-36. 

XX.    THE    HERALDS    OF   THE    KING       .  ,  ,  •    I3I 

St.  Luke  X.    I-16. 

XXI.    WHO    IS    MY   NEIGHBOUR?    VerSUS   WHOSE    NEIGH- 
BOUR  AM    I  ? 138 

St.  Luke  X.  25-37. 


Contents.  ix 

LESS.  PAGE 

XXII.    CHRIST    TEACHING    HOW    TO    PRAY      .  .  .    I45 

St.  Luke  xi.   I-13. 

XXIII.  A    FOOLISH   WISE   AND    POOR   RICH    MAN     .  -152 

St.  Luke  xii.   13-21. 

XXIV.  ANXIOUS     ABOUT     EARTH,    OR     EARNEST    ABOUT 

THE    KINGDOM         ......    159 

St.  Luke  xii.  22-34. 

XXV.    WORK   WHICH    HALLOWS    THE    SABBATH      .  .    166 

St.  Luke  xiii.  10-17. 

XXVI.    THOROUGH-GOING   DISCIPLES     .  .  .  -173 

St.  Luke  xiv.  25-35. 

XXVII.    THE    FEAST    REFUSED 181 

St.  Luke  xiv.   15-24. 

XXVni.    THE    LOSS,    THE    SEEKING,    THE   JOY.  .  .    t88 

St.  Luke  XV.   I -10. 

XXIX.    DEPARTURE    AND    RETURN  .  .  .  .    I96 

St,  Luke  XV.  11-24. 

XXX.    ABUSED    WEALTH    THE    RICH    MAN'S    RUIN  .    204 

St.  Luke  xvi.   19-31. 

XXXL    GRATITUDE   AND   INGRATITUDE  •  ,  .211 

St.  Luke  xvii.  11-19. 

XXXII.    PERSEVERING   AND    PENITENT    PRAYER       ,  .    2l8 

St.  Luke  xviii.  1-14. 

XXXIII.    HOW    TO    ENTER    THE    KINGDOM  ,  •  .    225 

St.  Luke  xviii.  15-30. 


Contents. 

LESS.  PAGE 

XXXIV.    MELTED    BY    KINDNESS 232 

St.  Luke  xix.   I-IO. 

239 

St.  Luke  xix.  11-27. 

XXXVI.    A   NEW    KIND    OF    KING 247 

St.  Luke  xix.  37-48. 

XXXVII.    THE     VINE-DRESSERS     WHO     WAN'lED     TO      BE 

OWNERS 254 

St.  Luke  XX.  9-19. 

XXXVIII.    THE   lord's    SUPPER 26 1 

St.  Luke  xxii.  7-20. 

XXXIX.    PARTING   COUNSELS    AND    WARNINGS         .  .    268 

St.  Luke  xxii.  24-37. 

XL.    GETHSEMANE 275 

St.  Luke  xxii.  39-53. 

XLI.    IN    THE    HIGH    PRIEST'S    PALACE       .  .  .    282 

St.  Luke  xxii.  54-71' 

XLII.    "  THE    RULERS   TAKE   COUNSEL   TOGETHER  "    .    289 
St.  Luke  xxiii.  I-I2. 

XLIII.    THE    INNOCENT    CRIMINAL    AND    THE    UNJUST 

JUDGE 296 

St.  Luke  xxiii.   13-25. 

XLIV.    THE   TREE    OF    LIFE 303 

St.  Luke  xxiii.  33-47. 

XLV.    SUNRISE  .  .  •  ,  •  •  .310 

St.  Luke  xxiv.  I-I2. 


Contents.  xi 

LESS.  ^  PAGE 

XLVI.    THE    TWO   TRAVELLERS   AND    THEIR   COMPANION    317 
St.  Luke  xxiv.   13-27. 

XLVII.    EMMAUS   AND  JERUSALEM  .  •  •  •   324 

St.  Luke  xxiv.  28-43. 

XLVIII.    THE   CHURCH    BELOW,    THE    LORD   ABOVE  .  .331 

St.  Luke  xxiv.  44-53. 


LESSON   I. 


The  Announcement  of  the  New  Elijah. 

St.  Luke  i.  5-17. 


5.  "There  was  in  the  days  of 
Herod,  the  king  of  Judaea,  a  cer- 
tain priest  named  Zacharias,  of 
the  course  of  Abia :  and  his  wife 
was  of  the  daughters  of  Aaron, 
and  her  name  was  Elisabeth. 

6.  And  they  were  both  righte- 
ous before  God,  walking  in  all 
the  commandments  and  ordin- 
ances of  the  Lord  blameless. 

7.  And  they  had  no  child, 
because  that  Elisabeth  was  barren, 
and  they  both  were  now  well 
stricken  in  years. 

8.  And  it  came  to  pass  that 
while  he  executed  the  priest's 
office  before  God  in  the  order  of 
his  course, 

9.  According  to  the  custom  of 
the  priest's  office,  his  lot  was  to 
burn  incense  when  he  went  into 
the  temple  of  the  Lord. 

10.  And  the  whole  multitude 
of  the  people  were  praying  with- 
out at  the  time  of  incense. 

11.  And  there  appeared  unto 
him  an  angel  of  the  Lord  standing 
on  the  right  side  of  the  altar  of 
incense. 


12.  And  when  Zacharias  saw 
him,  he  was  troubled,  and  fear 
fell  upon  him. 

13.  But  the  angel  said  unto 
him,  Fear  not,  Zacharias:  for  thy 
prayer  is  heard ;  and  thy  wife 
Elisabeth  shall  bear  thee  a  son, 
and  thou  shalt  call  his  name 
John. 

14.  And  thou  shalt  have  joy 
and  gladness ;  and  many  shall 
rejoice  at  his  birth. 

15.  For  he  shall  be  great  in 
the  sight  of  the  Lord,  and  shall 
drink  neither  wine  nor  strong 
drink  ;  and  he  shall  be  filled 
with  the  Holy  Ghost,  even  from 
his  mother's  womb. 

16.  And  many  of  the  children 
of  Israel  shall  he  turn  to  the 
Lord  their  God. 

17.  And  he  shall  go  before  him 
in  the  spirit  and  power  of  Elias, 
to  turn  the  hearts  of  the  fathers 
to  the  children,  and  the  dis- 
obedient to  the  wisdom  of  the 
just :  to  make  ready  a  people 
prepared  for  the  Lord." 


HOW  significant  is  the  mention  of  "  Herod,  king  of 
Judea "  !     It  is  more  than  a  date.     So  low  had  the 
nation  fallen  that  an  Idumean  stranger  sat  in  David's  seat. 

I 


2  The  Gospel  of  St.  Luke.        [Chap.  i.  5-17. 

The  darkest  hour  is  that  before  the  dawn  ;  and  the  presence 
of  the  usurper  was  to  waiting  souls  the  sign  that  the  coming 
of  the  true  King  was  not  far  off. 

The  peaceful,  pious  home  of  the  old  priest  is  beautifully- 
outlined.  It  was  somewhere  in  the  hill  country ;  perhaps, 
as  has  been  suggested,  at  Juttah,  perhaps  in  some  unnamed 
town  of  Judah.  There,  in  quiet  seclusion,  the  priestly  pair 
had  lived  in  cheerful  godliness,  their  happy  uniformity  of 
life  broken  only  by  Zacharias's  journeys  to  Jerusalem, 
twice  a  year,  for  his  week  of  office,  and  their  content 
marred  only  by  the  absence  of  child-voices  in  their  quiet 
house.  They  presented  a  lovely  example  of  Old  Testament 
piety  in  a  time  of  declension.  Inwardly,  they  were 
"righteous  before  God";  outwardly,  their  lives  were  blame- 
lessly conformed  to  His  "  commandments  and  ordinances." 
That  phrase  does  not  seem  to  mean  "  ceremonial  and  moral " 
precepts,  but  is  the  translation  of  two  Hebrew  words  often 
used  in  conjunction, — Mizvoth  and  Mishpatim, — to  describe, 
not  different  parts,  but  different  aspects,  of  the  undivided 
law.  We  are  not  to  read  into  this  description  any  dogmatic 
assertion  of  absolute,  sinless  perfection,  but  simply  to  take 
it  as  a  picture  of  Old  Testament  religion,  such  as  was 
Paul's  (Phil.  iii.  6).  Earth  shows  no  fairer  sight  than  a  home 
where  husband  and  wife  dwell  as  heirs  together  of  the  grace 
of  life  and  fellow-helpers  to  the  truth.  Such  a  home  was 
the  fit  environment  for  the  youth  of  that  mighty  spirit 
through  which,  after  four  hundred  years  of  silence,  the  Word 
of  God  again  spoke.  In  its  secluded  purity  and  atmosphere 
of  holy  obedience  John  waxed  strong  in  spirit,  and  learned 
that  lofty  conception  of  holiness  and  that  abhorrence  of  sin 
which  gave  fire  to  his  rebukes  and  beseechingness  to  his 
call  to  repentance.  The  salt  of  a  nation  is  in  its  pious 
home  life. 

The  scene  changes  from  the  quiet  hill-town  and  the  still 


Less.  I.J    The  Announcement  of  the  New  Elijah.  3 

seclusion  of  the  childless  home  to  the  thronged  courts  of 
the  temple.  Zacharias  had  to  go  twice  a  year,  with  the 
other  members  of  his  "  course,"  for  their  turn  of  duty.  He 
drew  the  lot,  which  gave  him  the  coveted  honour  of  entering 
the  holy  place  with  his  censer.  So  rarely  did  this  fall  to  a 
priest  that  probably  he  had  never  done  it  before.  It  was 
the  culminating  moment  of  his  official  hfe ;  and,  naturally, 
a  man  so  devout  would  be  deeply  moved  as  he  passed  into 
the  sanctuary  and  stood  there  before  the  altar,  with  the 
table  of  shew-bread  on  one  side  and  the  great  candlestick 
on  the  other,  and  offered  up,  as  the  representative  of  the 
whole  nation,  the  symbolic  incense  which  spoke,  as  it 
wreathed  upwards,  of  the  aspirations  and  prayers  attending 
the  sacrifice.  As  he  stands,  visible  to  the  crowd  in  the 
outer  court,  and  supported,  in  the  solemn  solitude  of  the 
sanctuary,  by  the  sound  of  their  many  voices  in  prayer,  we 
can  easily  suppose  that  he  was  exalted  to  a  specially  receptive 
openness  of  mind  for  communication  with  heaven.  And, 
no  doubt,  he  was  one  of  those  who  waited  for  the  Messiah, 
and  fed  his  patient  hope  on  the  words  of  the  prophets. 

We  can  scarcely  suppose  that  at  such  a  moment  his 
prayer  was  only  for  the  blessing  of  children  in  his  home  ; 
and  yet  the  angel's  words  which  connect  the  promise  of  a 
son  with  the  answer  to  his  prayer  require  that  that  desire 
should  have  blended  with  the  wider  longings  natural  at  such 
a  time.  At  all  events,  he  sees  what  the  people  in  the  court 
do  not  see, — though  they  could  see  him, — the  suddenly 
appearing  angel,  whose  very  position  is  an  omen  for  good ; 
for  he  stands  by  the  altar,  as  if  witnessing  the  acceptance  of  the 
incense  of  prayer  ;  and  at  its  right,  which  was  the  auspicious 
side.  Of  course,  this  appearance  of  the  angel  is  a  stumbling- 
block  nowadays  to  the  people  who  know  so  much  that  they 
can  pronounce  on  what  is  possible  and  impossible;  but, 
unless  we  are  overmastered  by  prejudice,  we  shall  not  put 


4  The  Gospel  of  St.  Luke.         [Chap.  i.  5^17. 

aside  a  historical  document  simply  because  it  recounts  a 
supernatural  appearance  of  a  superhuman  being.  After  all, 
the  grounds  for  disbelief  in  the  existence  of  angels  are  little 
more  than  "  I  never  saw  one," — which  does  not  become  any 
stronger  by  being  wrapped  up  in  philosophical  language. 
It  was  as  fitting  that  many  attendant  angels  should  hover 
near  the  cradle  of  their  King  as  that  they  should  fall  into 
the  background  after  the  communication  between  earth  and 
heaven  was  opened  for  ever  through  him.  Agitation  and 
fear  shake  even  a  good  man's  soul, — and  that]  even  while 
in  the  act  of  worship,  when  the  thick  veil  between  us  and 
the  Unseen  rends  at  one  point.  Why  should  supernatural 
appearances  produce  dread?  Not  only  because  they  are 
strange,  but  in  some  measure,  also,  because  of  the  conscious- 
ness of  impurity,  which  the  purest  feel  most. 

The  angel's  message  begins,  as  Heaven's  messages  to 
devout  souls  ever  do,  with  the  soothing  words, — the  very 
signature  of  Divine  appearances,  both  in  the  Old  and  New 
Testaments,  —  "  Fear  not."  It  is  like  a  mother's  whisper  to 
a  terrified  child,  and  is  made  still  more  caressing  and  assur- 
ing by  the  use  of  the  name  "  Zacharias,"  and  by  the  assurance 
that  his  prayer  is  heard.  Note  how  the  names  of  the  whole 
future  family  are  in  this  verse,  as  token  of  the  intimate  and 
loving  knowledge  which  God  has  of  each.  The  name  to  be 
given  to  the  child  of  promise  is  a  happy  omen, — "  Jehovah 
is  gracious."  The  parents'  hearts  are  to  be  filled  with  joy, 
and  many  are  to  share  in  it.  Mercifully  does  Heaven  veil 
the  future ;  and  no  presage  of  the  dark  clouds  of  sorrow  or 
of  the  bloody  tomb  which  awaited  the  child  darken  the 
bright  promise  of  his  birth. 

Verse  15  describes  in  broad  outline  the  character,  and 
verses  16  and  17  the  office,  of  John.  He  is  to  be  "great 
in  the  sight  of  the  Lord."  How  true  that  prediction  was, 
Christ's  eulogium  witnesses,  which  declared  that  no  greater 


Less.  I.]    The  Announcement  of  the  New  Elijah.  5 

had  been  bom  of  woman.  Greatness,  prophesied  by  an 
angel  and  attested  by  Jesus,  is  greatness  indeed.  Greatness 
"  in  the  sight  of  the  Lord  "  is  measured  by  very  different 
standards  from  the  world's.  It  does  not  lie  in  the  qualities 
that  make  the  hero  or  the  thinker,  the  artist  or  the  poet,  but 
such  as  make  the  prophet  and  the  saint.  There  will  be 
a  wonderful  reversal  of  judgments  one  day.  The  true 
ambition  is  to  be  great  after  this  pattern ;  great  in  dauntless 
witness  for  God,  in  self-suppression,  in  yearning  toward  the 
Christ,  in  pointing  to  Him,  and  in  lowly  contentment  to  fade 
in  His  light,  and  decrease  that  He  may  increase.  The 
ascetic  simplicity  of  his  life  is  made  prominent.  He  was 
a  Nazarite,  devoted  to  God  by  solemn  vow,  and  with  lips 
unsullied  by  wine  or  strong  drink.  Instead  of  their  deceit- 
ful inspiration,  he  was  filled  with  the  Holy  Spirit,  the  source 
of  all  true  courage,  buoyancy,  and  strength.  These,  then, 
are  the  equipments  of  this  great  athlete,  who  girded  up  his 
loins  to  run  before  the  king's  chariot, — true  greatness  of 
soul,  noble  suppression  of  the  animal  nature,  and  scorn  of 
mere  soft  and  silken  ways  and  delight,  and  a  large  bestow- 
ment  of  Divine  influence  from  his  childhood  onward.  If 
we  have  the  second,  we  shall  not  seek  the  third  in  vain ; 
and  if  we  have  these  two,  we  shall  have  the  first,  whatever 
the  world  may  think  of  us. 

The  work  He  had  to  do  could  not  be  done  by  any  man 
less  richly  gifted.  It  was  a  giant's  task.  It  is  described  in 
words  largely  coloured  by  the  closing  words  of  the  Old 
Testament.  Malachi  ends  his  prophecy,  as  it  were,  standing 
on  tiptoe  of  expectation,  and  directing  a  pointing  finger 
onward  to  a  coming  of  Jehovah,  to  be  preceded  by  tiie 
mission  of  "  Elijah  the  prophet."  In  like  manner  the  New 
Testament  ends  with  a  gaze  onward  to  the  second  coming 
of  the  Lord,  and  bids  us  stand  in  the  same  attitude  of 
expectation.     The  angel's  promise  by  its  direct  quotation  of 


6  The  Gospel  of  St.  Luke.         [Chap.  i.  5-17. 

Malachi  announces  that  the  hour  so  long  waited  for  has 
struck,  and  thrills  the  old  priest's  heart  with  the  thought 
that  his  child  is  to  be  the  Elijah  of  whom  he  had  so  often 
read,  and  for  whose  coming  he  and  all  faithful  souls  had  so 
long  prayed. 

Certainly  never  was  historical  parallel  more  singularly 
exact  than  in  the  likeness  between  the  fiery  Tishbite,  who 
leaps  into  the  history  without  warning,  a  full-armed  warrior 
for  God,  and  John.  The  same  concentrated  energy  and 
sternness ;  the  same  work, — to  arrest  the  decay  of  faith  and 
restore  nobler  life  ;  the  same  undaunted  courage,  so  that  of 
each  might  be  said  what  was  said  of  one  not  unlike  them  in 
his  strong  character,  "  Here  lies  one  who  never  feared  the 
face  of  man  "  ;  the  same  relations  to  rulers,  so  that  Elijah, 
Ahab,  and  Jezebel  have  doubles  in  John,  Herod  the 
younger,  and  Herodias;  the  same  asceticism;  the  same 
solitary  life, — these  are  the  salient  features  of  likeness.  But 
John  had  the  higher  office,  in  that  he  was  to  "go  before 
His  face."  We  can  scarcely  infer  from  the  use  of  "  His  " 
here  that  the  Divine  nature  of  the  Messiah  is  implied. 
The  word  does  not  necessarily  carry  more  than  the  thought 
that  in  some  way  the  Lord  came  when  Messiah  came.  It 
does  involve  that ;  and  that  was  all  that  Zacharias  was  able 
to  receive.  Elijah  ran  before  Ahab's  chariot  from  Carmel 
to  Jezreel.  John  is  the  herald  of  a  mightier  King  ;  and  we 
know  that  in  Him  dwelt  all  the  fulness  of  the  Godhead, 
and  that  He  is  God  manifest  in  the  flesh ;  nay,  we  may  go 
farther,  and  say  that  the  Jehovah  of  the  Old  Testament  is 
the  Eternal  Son,  who  in  all  ages  has  been  the  medium  of 
Divine  manifestation. 

John's  function  is  described  further  in  language  borrowed 
in  part  from  Malachi,  but  modified  from  the  original.  "  To 
turn  the  hearts  of  the  fathers  to  the  children"  is  scarcely 
sufficiently  explained  by  the  interpretation  which  makes  it 


Less.  I.]    The  Announcement  of  the  New  Elijah.  7 

equivalent  to  "  restoring  domestic  concord,"  which  was  not, 
in  fact,  any  characteristic  of  the  tendency  of  John's  mission. 
The  other  explanation,  which  makes  it  mean  "to  bring 
back  to  the  existing  generation  the  nobler  dispositions  of 
the  golden  age  of  the  nation,  and  to  make  the  degenerate 
descendants  of  Abraham,  Isaac,  and  Jacob  inheritors  of 
their  faith  and  power  with  God,"  is  wider  and  worthier, 
corresponds  with  John's  actual  work,  and  fits  in  with  the 
second  clause,  "  The  disobedient  to  walk  in  the  wisdom  of 
the  just,"  which  is  in  inverted  parallelism  with  the  pre- 
ceding, and  gives  the  "  disobedient "  as  corresponding  to 
"the  children,"  and  "the  just"  to  "the  fathers."  The 
whole  describes  his  work  as  that  of  restoring  the  decHning 
religious  condition  of  the  people,  and  so  making  them  truly 
"  a  people  prepared  for  the  Lord."  This  view  of  his  office 
corresponds  to  the  impression  of  his  preaching  given  in  the 
synoptic  Gospels,  according  to  which  his  task  was  rather  to 
prepare  the  people  for  the  Christ  than  to  point  Him  out ; 
but  it  does  not  exclude  the  other  side  of  his  work,  exercised 
on  select  and  susceptible  spirits,  or  only  transcended  to 
others  under  special  circumstances,  which  we  mainly  find  in 
John's  Gospel,  when  he  made  known  Jesus  as  Messiah. 

The  angel's  prophecy  tells  the  Divine  design  of  John's 
mission,  not  the  historical  results  of  it.  How  far  short 
these  fell  of  that  is  the  tragedy  of  Israel's  history,  and  the 
most  solemn  instance  of  man's  awful  power  to  counterwork 
God's  merciful  designs,  and  to  turn  blessings  into  curses, 
and  His  messengers  of  mercy  into  witnesses  against  those 
who  reject  them. 


LESSON   II. 


The  First  New  Testament  Psalm. 

St.  Luke  i.  46-55. 


46.  "And  Mary  said,  My  soul 
doth  magnify  the  Lord, 

47.  And  my  spirit  hath  rejoiced 
in  God  my  Saviour. 

48.  For  He  hath  regarded  the 
low  estate  of  His  handmaiden  : 
for,  behold,  from  henceforth  all 
generations  shall  call  me  blessed. 

49.  For  He  that  is  mighty  hath 
done  to  me  great  things ;  and 
holy  is  His  name. 

50.  And  His  mercy  is  on  them 
that  fear  Him  from  generation  to 
generation. 

51.  He  hath  shewed  strength 


with  His  arm  ;  He  hath  scattered 
the  proud  in  the  imagination  of 
their  hearts. 

52.  He  hath  put  down  the 
mighty  from  their  seat,  and  ex- 
alted them  of  low  degree. 

53.  He  hath  filled  the  hungry 
with  good  things  ;  and  the  rich 
He  hath  sent  empty  away. 

54.  He  hath  holpen  His  servant 
Israel,  in  remembrance  of  His 
mercy ; 

55.  As  He  spake  to  our  fathers, 
to  Abraham,  and  to  his  seed  for 
ever." 


BIRDS  sing  at  dawn  and  sunrise.  It  was  fitting  that 
the  last  strains  of  Old  Testament  psalmody  should 
prelude  the  birth  of  Jesus.  To  disbelievers  in  the  Incarna- 
tion the  hymns  of  Mary  and  Zacharias  are,  of  course, 
forgeries ;  but  if  it  be  true  nothing  can  be  more  "  natural " 
than  these.  The  very  features  in  this  song,  which  are 
appealed  to  as  proof  of  its  being  the  work  of  some  unknown 
pious  liar  or  dishonest  enthusiast,  really  confirm  its  genuine- 
ness. Critics  shake  their  heads  over  its  many  quotations 
and  allusions  to  Hannah's  song  and  to  other  poetical  parts 
of  the  Old  Testament,  and  declare  that  these  are  fatal  to  its 
being  accepted  as  Mary's.     Why  ?     Must  the  simple  village 

8 


Less.  II.]        The  First  New  Testament  Psalm.  9 

maiden  be  a  poetess  because  she  is  the  mother  of  our 
Lord  ?  What  is  more  Hkely  than  that  she  should  cast  her 
emotions  into  the  forms  so  famiHar  to  her,  and  especially 
that  Hannah's  hymn  should  colour  hers  ?  These  old 
psalms  provided  the  mould  into  which  the  glowing  emotions 
almost  instinctively  would  run,  and  the  very  absence  of 
"  originality  "  in  the  song  favours  its  genuineness. 

Another  point  may  be  noticed  as  having  a  similar  bearing ; 
namely,  the  very  general  and  almost  vague  outline  of  the 
consequences  of  the  birth,  which  is  regarded  as  being  the 
consummation  to  Israel  of  the  mercy  promised  to  the  fathers. 
Could  such  a  hymn  have  been  written  when  sad  experience 
showed  how  the  nation  would  reject  their  Messiah,  and 
ruin  themselves  thereby?  Surely  the  anticipations  which 
glow  in  it  bear  witness  to  the  time  when  they  were  cherished, 
as  prior  to  the  sad  tragedy  which  history  unfolded.  Little 
does  Mary  as  yet  know  that  "  a  sword  shall  pierce  through  " 
her  "  own  soul  also,"  and  that  not  only  will  "  all  genera- 
tions "  call  her  "  blessed,"  but  that  one  of  her  names  will 
be  "  Our  Lady  of  Sorrows."  For  her  and  for  us,  the  future 
is  mercifully  veiled.  Only  one  eye  saw  the  shadow  of  the 
Cross  stretching  black  and  grim  athwart  the  earliest  days 
of  Jesus,  and  that  eye  was  His  own.  How  wonderful  the 
calmness  with  which  He  pressed  towards  that  "  mark " 
during  all  His  earthly  life ! 

The  hymn  is  sometimes  divided  into  four  strophes  or 
sections  :  First,  the  expression  of  devout  emotion  (vers. 
46-48«)  ;  second,  the  great  fact  from  which  they  arise 
(vers.  48^-50) ;  third,  the  consequences  of  the  fact  (vers. 
51-53);  fourth,  its  aspect  to  Israel  as  fulfilment  of  promise. 
This  division  is,  no  doubt,  in  accordance  with  the  course  of 
thought,  but  is  perhaps  somewhat  too  artificial  for  our  pur- 
poses ;  and  we  may  rather  simply  note  that  in  the  earlier 
part  the  personal  element  is  present,  and  that  in  the  later  it 


lo  The  Gospel  of  St.  Luke.       [Chap.  i.  46-55. 

fades  entirely,  and  the  mighty  deeds  of  God  alone  fill  the 
meek  singer's  eye  and  lips.  We  may  consider  the  lessons 
of  these  two  halves. 

I.  The  more  personal  part  extends  to  the  end  of  verse  50. 
It  contains  three  turnings  or  strophes,  the  first  two  of  which 
have  two  clauses  each,  and  the  third  three.  The  first  is 
verses  46  and  47,  the  purely  personal  expression  of  the  glad 
emotions  awakened  by  Elisabeth's  presence  and  salutation, 
which  came  to  Mary  as  confirmation  of  the  angel's  annun- 
ciation. Not  when  Gabriel  spoke,  but  when  a  woman  like 
herself  called  her  "  mother  of  my  Lord,"  did  she  break  into 
praise.  There  is  a  deep  truth  there.  God's  voice  is  made 
more  sure  to  our  weakness  when  it  is  echoed  by  human 
lips,  and  our  inmost  hopes  attain  substance  when  they  are 
shared  and  spoken  by  another.  We  need  not  attribute  to 
the  maiden  from  Nazareth  philosophical  accuracy  when  she 
speaks  of  her  "  soul  "  and  "  spirit."  Her  first  words  are  a 
burst  of  rapturous  and  wondering  praise,  in  which  the  full 
heart  runs  over.  Silence  is  impossible,  and  speech  a  relief. 
They  are  not  to  be  construed  with  the  microscopic  accuracy 
fit  to  be  applied  to  a  treatise  on  psychology.  "  All  that  is 
within"  her  praises  and  is  glad.  She  does  not  think  so 
much  of  the  stupendous  fact  as  of  her  own  meekly  exultant 
heart,  and  of  God,  to  whom  its  outgoings  turn.  There  are 
moods  in  which  the  devout  soul  dwells  on  its  own  calm 
blessedness  and  on  God,  its  source,  more  directly  than  on 
the  gift  which  brings  it.  Note  the  twofold  act, — magnifying 
and  rejoicing.  We  magnify  God  when  we  take  into  our 
vision  some  fragment  more  of  the  complete  circle  of  His 
essential  greatness,  or  when,  by  our  means,  our  fellows  are 
helped  to  do  so.  The  intended  effect  of  all  His  dealings  is 
that  we  should  think  more  nobly — that  is,  more  worthily — • 
of  Him.  The  fuller  knowledge  of  His  friendly  greatness 
leads  to  joy  in  Him  which  makes  the  spirit  bound  as  in  a 


Less.  II.]        The  First  New  Testament  Psalm.  ii 

dance, — for  such  is  the  meaning  of  the  word  "  rejoice," — 
and  which  yet  is  calm  and  deep.  Note  the  double  name 
of  God, — Lord  and  Saviour.  Mary  bows  in  lowly  obedi- 
ence, and  looks  up  in  as  lowly,  conscious  need  of  deliverance, 
and,  beholding  in  God  both  His  majesty  and  His  grace, 
magnifies  and  exults  at  once. 

Verse  48  is  the  second  turn  of  thought,  containing,  like 
the  former,  two  clauses.  In  it  she  gazes  on  her  great  gift, 
which,  with  maiden  reserve,  she  does  not  throughout  the 
whole  hymn  once  directly  name.  Here  the  personal  element 
comes  out  more  strongly.  But  it  is  beautiful  to  note  that 
the  "  lowliness "  is  in  the  foreground,  and  precedes  the 
assurance  of  the  benedictions  of  all  generations.  The  whole 
is  like  a  murmur  of  wonder  that  such  honour  should  come 
to  her,  so  insignificant,  and  the  "  behold  "  of  the  latter  half 
verse  is  an  exclamation  of  surprise.  In  unshaken  meekness 
of  stedfast  obedience,  she  feels  herself  "  the  handmaid  of 
the  Lord."  In  undisturbed  humility,  she  thinks  of  her 
"low  estate,"  and  wonders  that  God's  eye  should  have 
fallen  on  her,  the  village  damsel,  poor  and  hidden.  A 
pure  heart  is  humbled  by  honour,  and  is  not  so  dazzled  by 
the  vision  of  future  fame  as  to  lose  sight  of  God  as  the 
source  of  all.  Think  of  that  simple  young  girl  in  her 
obscurity  having  flashed  before  her  the  certainty  that  her 
name  would  be  repeated  with  blessing  till  the  world's  end, 
and  then  thus  meekly  laying  her  honours  down  at  God's 
feet.  What  a  lesson  of  how  to  receive  all  distinctions  and 
exaltations ! 

Verses  49  and  50  end  this  part,  and  contain  three  clauses, 
in  which  the  personal  disappears,  and  only  the  thought  of 
God's  character  as  manifested  in  His  wonderful  act  remains. 
It  connects  indeed  with  the  preceding  by  the  "  to  me  "  of 
verse  49 ;  but  the  main  subject  is  the  new  revelation,  which 
is  not  confined  to  Mary,  of  the  threefold  Divine  glory  fused 


12  The  Gospel  of  St.  Luke.        [chap.  i.  46-55. 

into  one  bright  beam,  in  the  Incarnation.  Power,  hohness, 
eternal  mercy,  are  all  there,  and  that  in  deeper  and  more 
wondrous  fashion  than  Mary  knew  when  she  sang.  The 
words  are  mostly  quotations  from  the  Old  Testament,  but 
with  new  application  and  meaning.  But  even  Mary's  anti- 
cipations fell  far  short  of  the  reality  of  that  power  in 
weakness,  that  holiness,  mildly  blended  with  tenderest  pity 
and  pardoning  love  ;  that  mercy  which  for  all  generations 
was  to  stretch  not  only  to  "  them  that  fear  Him,"  but  to 
rebels,  whom  it  would  make  friends.  She  saw  but  dimly 
and  in  part.  We  see  more  plainly  all  the  rays  of  Divine 
perfection  meeting  in,  and  streaming  out  to  the  whole 
world,  from  her  Son,  "  the  effulgence  of  the  Father's  glory." 

2.  The  second  part  of  the  song  is  a  lyric  anticipation 
of  the  historical  consequences  of  the  appearance  of  the 
Messiah,  cast  into  forms  ready  to  the  singer's  hand,  in  the 
strains  of  Old  Testament  prophecy.  The  characteristics 
of  Hebrew  poetry,  its  parallelism,  its  antitheses,  its  exultant 
swing,  are  more  conspicuous  here  than  in  the  earlier  half. 
The  main  thought  of  verses  51  to  53  is  that  the  Messiah 
would  bring  about  a  revolution,  in  which  the  high  would  be 
cast  down  and  the  humble  exalted.  This  idea  is  wrought 
out  in  a  threefold  antithesis,  of  which  the  first  pair  must 
have  one  member  supplied  from  the  previous  verse.  Those 
who  "  fear  Him  "  are  opposed  to  "  the  proud  in  the  imagina- 
tion of  their  hearts."  These  are  thought  of  as  an  army 
of  antagonists  to  God  and  His  anointed,  and  thus  the  word 
"scattered"  acquires  great  poetic  force,  and  reminds  us 
of  many  a  psalm,  such  as  the  second  and  one  hundred  and 
tenth,  where  Messiah  is  a  warrior. 

The  next  pair  represents  the  antithesis  as  being  that  of 
social  degree,  and  in  it  there  may  be  traced  a  glance  at 
"Herod  the  King"  and  the  depressed  line  of  David,  to 
which  the  singer  belonged,  while  the  meaning  must  not 


Less.  II.]        The  First  New  Testament  Psalm.  13 

be  confined  to  that.  The  third  pair  represent  the  same 
opposites  under  the  guise  of  poverty  and  riches.  Mary  is 
not  to  be  credited  with  purely  spiritual  views  in  these 
contrasts,  nor  to  be  discredited  with  purely  material  ones. 
She,  no  doubt,  thought  of  her  own  oppressed  nation  as 
mainly  meant  by  the  hungry  and  lowly ;  but,  like  all  pious 
souls  in  Israel,  she  must  have  felt  that  lowliness  and 
hunger,  which  Messiah  was  to  ennoble  and  satisfy,  meant 
a  condition  of  spirit,  conscious  of  weakness  and  sin,  and 
eagerly  desiring  a  higher  good  and  food  than  earth  could 
give.  So  much  she  had  learned  from  many  a  psalm  and 
prophet.  So  much  the  Spirit  which  inspired  psalmist  and 
prophet  spoke  in  her  lowly  and  exultant  heart  now.  But 
the  future  was  only  revealed  to  her  in  this  wide,  general 
outline.  Details  of  manner  and  time  were  all  still  blank. 
The  broad  truth  which  she  foretold  remains  one  of  the 
salient  historical  results  of  Christ's  coming,  and  is  the 
universal  condition  of  partaking  of  His  gifts.  He  has  been, 
and  is,  the  most  revolutionary  force  in  history ;  for  without 
Him  society  is  constituted  on  principles  the  reverse  of  the 
true,  and,  as  the  world,  apart  from  Jesus,  is  down-side  up, 
the  mission  of  His  gospel  is  to  turn  it  upside-down,  and  so 
bring  the  right  side  uppermost.  The  condition  of  receiving 
anything  from  Him  is  the  humble  recognition  of  emptiness 
and  need.  If  princes  on  their  thrones  will  come  to  Him 
just  in  the  same  way  as  the  beggar  on  the  dunghill  does, 
they  will  very  probably  be  allowed  to  stay  on  them ;  and  if 
the  rich  man  will  come  to  Him  as  poor  and  in  need  of  all 
things,  he  will  not  be  "  sent  empty  away."  But  Christ  is  a 
discriminating  Christ,  and,  as  the  prophet  said  long  before 
Mary,  "I  .  .  .  will  bind  up  that  which  was  broken,  and 
will  strengthen  that  which  was  sick;  and  the  fat  and  the 
strong  I  will  destroy.  I  will  feed  them  with  judgment." 
The  last  turn  in  the  song  celebrates  the  faithfulness  of 


14  The  Gospel  of  St.  Luke.        [Chap.  i.  46-55. 

God  to  His  ancient  promises,  and  His  help  by  His  Messiah 
to  Israel.  The  designation  of  Israel  as  "  His  servant " 
recalls  the  familiar  name  in  Isaiah's  later  prophecies. 
Mary  sees  in  the  great  wonder  of  her  Son's  birth  the 
accomplishment  of  the  hopes  of  ages,  and  an  assurance  of 
God's  mercy  as  for  ever  the  portion  of  the  people.  We 
cannot  tell  how  far  she  had  learned  that  Israel  was  to 
be  counted,  not  by  descent,  but  disposition.  But,  in  any 
case,  her  eyes  could  not  have  embraced  the  solemn  facts 
of  her  Son's  rejection  by  His  and  her  people.  No  shadows 
are  yet  cast  across  the  morning  of  which  her  song  is  the 
herald.  She  knew  not  the  dark  clouds  of  thunder  and 
destruction  that  were  to  sweep  ever  the  sky.  But  the  end 
has  not  yet  come,  and  we  have  to  believe  still  that  the 
evening  shall  fulfil  the  promise  of  the  morning,  and  "all 
Israel  shall  be  saved,"  and  that  the  mercy  which  was 
promised  from  of  old  to  Abraham  and  the  fathers,  be 
fulfilled  at  last  and  abide  with  their  seed  for  ever. 


LESSON   III. 


The  Morning  Hjrmn  of  the  Gospel, 

St.  Luke  i.  67-80, 


67.  "And  his  father  Zacharias 
was  filled  with  the  Holy  Ghost, 
and  prophesied,  saying, 

68.  Blessed  be  the  Lord  God 
of  Israel ;  for  He  hath  visited  and 
redeemed  His  people, 

69.  And  hath  raised  up  an 
horn  of  salvation  for  us  in  the 
house  of  His  servant  David  ; 

70.  As  He  spake  by  the  mouth 
of  His  holy  prophets,  which  have 
been  since  the  world  began  : 

71.  That  we  should  be  saved 
from  our  enemies,  and  from  the 
hand  of  all  that  hate  us  ; 

72.  To  perform  the  mercy  pro- 
mised to  our  fathers,  and  to 
remember  His  holy  covenant ; 

73.  The  oath  which  He  sware 
to  our  father  Abraham, 

74.  That  He  would  grant  unto 
us,  that  we  being  delivered  out 
of  the  hand  of  our  enemies  might 
serve  Him  without  fear. 


75.  In  holiness  and  righteous- 
ness before  him,  all  the  days  of 
our  life. 

76.  And  thou,  child,  shalt  be 
called  the  prophet  of  the  Highest : 
for  thou  shalt  go  before  the  face 
of  the  Lord  to  prepare  His 
ways ; 

77.  To  give  knowledge  of  sal- 
vation unto  His  people  by  the 
remission  of  their  sins, 

78.  Through  the  tender  mercy 
of  our  God;  whereby  the  day- 
spring  from  on  high  hath  visited 
us, 

79.  To  give  light  to  them  that 
sit  in  darkness  and  in  the  shadow 
of  death,  to  guide  our  feet  into 
the  way  of  peace. 

80.  And  the  child  grew,  and 
waxed  strong  in  spirit,  and  was 
in  the  deserts  till  the  day  of  his 
shewing  unto  Israel." 


Zx'^CHARIAS  was   dumb  when   he   disbelieved.     His 
lips  were  opened  when  he  believed.     He  is  the  last 
of  the  Old  Testament  prophets,*  and,  as  standing  nearest 

*  In  the  strictest  sense,  John  the  Baptist  was  a  prophet  of  the  Old 
dispensation,  even  though  he  came  to  usher  in  the  New.     (See  Matt. 

15 


1 6  The  Gospel  of  St.  Luke.       [Chap.  i.  67-80. 

to  the  Messiah,  his  song  takes  up  the  echoes  of  all  the  past, 
and  melts  them  into  a  new  outpouring  of  exultant  hope. 
The  strain  is  more  impassioned  than  Mary's,  and  throbs 
with  triumph  over  "  our  enemies,"  but  rises  above  the  mere 
patriotic  glow  into  a  more  spiritual  region.  The  complete 
subordination  of  the  personal  element  is  very  remarkable, 
as  shown  by  the  slight  and  almost  parenthetical  reference 
to  John.  The  father  is  forgotten  in  the  devout  Israelite. 
We  may  take  the  song  as  divided  into  three  portions :  the 
first  (vers.  68-75)  celebrating  the  coming  of  Messiah,  with 
special  reference  to  its  effect  in  freeing  Israel  from  its  foes  ; 
the  second  (vers.  76,  77),  the  highly  dramatic  address  to 
his  unconscious  "child";  the  third  (vers.  78,  79)  returns 
to  the  absorbing  thought  of  the  Messiah,  but  now  touches 
on  higher  aspects  of  His  coming  as  the  light  to  all  who  sit 
in  darkness. 

I.  If  we  remember  that  four  hundred  dreary  years,  for 
the  most  part  of  which  Israel  had  been  groaning  under  a 
foreign  yoke,  had  passed  since  the  last  of  the  prophets,  and 
that  during  all  that  time  devout  eyes  had  looked  wearily 
for  the  promised  Messiah,  we  shall  be  able  to  form  some 
faint  conception  of  the  surprise  and  rapture  which  filled 
Zacharias's  spirit,  and  leaps  in  his  hymn  at  the  thought 
that  now,  at  last,  the  hour  had  struck,  and  that  the  child 
would  soon  be  born  who  was  to  fulfil  the  Divine  promises 
and  satisfy  fainting  hopes.  No  wonder  that  its  first  words 
are  a  burst  of  blessing  of  "  the  God  of  Israel."  The  best 
expression  of  joy,  when  long-cherished  desires  are  at  last 
on  the  eve  of  accomplishment,  is  thanks  to  God.  How 
short  the  time  of  waiting  seems  when  it  is  past,  and 
how  needless  the  impatience  which  marred  the  waiting  ! 

xi.  9- 1 1.)  In  the  same  sense,  Zacharias  was  the  last  prophet  of  the 
Old  dispensation,  before  the  coming  of  his  son  to  link  the  Old  with 
the  New. 


Less.  III.]      The  Morning  Hymn  of  the  Gospel.  17 

Zacharias  speaks  of  the  fact  as  already  realized.  He  must 
have  known  that  the  incarnation  was  accomplished ;  for 
we  can  scarcely  suppose  that  the  emphatic  tenses  "hath 
visited,  hath  redeemed,  hath  raised"  are  prophetic,  and 
merely  imply  the  certainty  of  a  future  event.  He  must 
have  known,  too,  Mary's  royal  descent;  for  he  speaks  of 
"  the  house  of  David." 

"  A  horn  "  of  salvation  is  an  emblem  taken  from  animals, 
and  implies  strength.  Here  it  recalls  several  prophecies, 
and,  as  a  designation  of  the  Messiah,  shadows  forth  His 
conquering  might,  all  to  be  used  for  deliverance  to  His 
people.  The  vision  before  Zacharias  is  that  of  a  victor 
king  of  Davidic  race,  long  foretold  by  prophets,  who  will 
set  Israel  free  from  its  foreign  oppressors,  whether  Roman 
or  Idumean,  and  in  whom  God  Himself  "  visits  and  redeems  f 
His  people."  There  are  two  kinds  of  Divine  visitations, — 
one  for  mercy  and  one  for  judgment.  What  an  unconscious 
witness  it  is  of  men's  evil  consciences  that  the  use  of  the 
phrase  has  almost  exclusively  settled  down  upon  the  latter 
meaning!  In  verses  71-75,  the  idea  of  the  Messianic 
salvation  is  expanded  and  raised.  The  word  "  salvation " 
is  best  construed,  as  in  the  Revised  Version,  as  in  apposi- 
tion with  and  explanatory  of  "  horn  of  salvation."  This 
salvation  has  issues,  which  may  also  be  regarded  as  God's 
purposes  in  sending  it.  These  are  threefold :  first,  to 
show  mercy  to  the  dead  fathers  of  the  race.  That  is  a 
striking  idea,  and  pictures  the  departed  as,  in  their  solemn 
rest,  sharing  in  the  joy  of  Messiah's  coming,  and  perhaps 
in  the  blessings  which  He  brings.  We  may  not  too  closely 
press  the  phrase,  but  it  is  more  than  poetry  or  imagination. 
The  next  issue  is  God's  remembrance  of  His  promise,  or,  in 
other  words.  His  fulfilment  of  these.  The  last  is  that  the 
nation,  being  set  free,  should  serve  God.  The  external 
deliverance  was  in  the  eyes  of  devout  men  like  Zacharias 

a 


i8  The  Gospel  of  St.  Luke.       [Chap.  i.  67-80. 

as  precious  as  a  means  to  an  end.  Political  freedom  was 
needful  for  God's  service,  and  was  valuable  mainly  as  lead- 
ing to  that.  The  hymn  rises  far  above  the  mere  impatience 
of  a  foreign  yoke.  "  Freedom  to  worship  God,"  and  God 
worshipped  by  a  ransomed  nation,  is  Zacharias's  ideal  of  the 
Messianic  times. 

Note  his  use  of  the  word  for  priestly  "  service."  He,  a 
priest,  has  not  forgotten  that  by  original  constitution  all 
Israel  was  a  nation  of  priests ;  and  he  looks  forward  to 
the  fulfilment  at  last  of  the  ideal  which  so  soon  became 
impracticable,  and  possibly  to  the  abrogation  of  his  own 
order  in  the  universal  priesthood.  He  knew  not  what 
deep  truths  he  sang.  The  end  of  Christ's  coming,  and  of 
the  deliverance  which  He  works  for  us  from  the  hand  of 
our  enemies,  cannot  be  better  stated  than  in  these  words. 
We  are  redeemed  that  we  may  be  priests  unto  God.  Our 
priestly  service  must  be  rendered  in  "  holiness  and  righte- 
ousness," in  consecration  to  God  and  discharge  of  all 
obligations;  and  it  is  to  be  no  interrupted  or  occasional 
service,  like  Zacharias's,  which  occupied  but  two  short 
weeks  in  the  year,  and  might  never  again  lead  him  within 
the  sanctuary,  but  is  to  fill  with  reverent  activity  and 
thankful  sacrifice  all  our  days.  However  this  hymn  may 
have  begun  with  the  mere  external  conception  of  Messianic 
deliverance,  it  rises  high  above  that  here,  and  will  still 
further  soar  beyond  it.  We  may  learn  from  this  priest- 
prophet,  who  anticipated  the  wise  men  and  brought  his 
offerings  to  the  unborn  Christ,  what  Christian  salvation  is, 
and  for  what  it  is  given  us. 

II.  There  is  something  very  vivid  and  striking  in  the 
abrupt  address  to  the  infant,  who  lay,  all  unknowing,  in  his 
mother's  arms.  The  contrast  between  him  as  he  was  then 
and  the  work  which  waited  him,  the  paternal  wonder  and 
joy  which  yet  can  scarcely  pause  on  the  child,  and  hurries 


Less.  III.]     The  Morning  Hymn  of  the  ^Gospel.  19 

on  to  fancy  him  in  the  years  to  come,  going  herald-hke 
before  the  face  of  the  Lord,  the  profound  prophetic  insight 
into  John's  work,  are  all  noteworthy.  The  Baptist  did 
"  prepare  the  way  "  by  teaching  that  the  true  '''salvation  " 
was  not  to  be  found  in  mere  deliverance  from  the  Roman 
yoke,  but  "  in  remission  of  sin."  He  thus  not  only  gave 
"knowledge  of  salvation,"  in  the  sense  that  he  announced 
the  fact  that  it  would  be  given,  but  also  in  the  sense  that 
he  clearly  taught  in  what  it  consisted.  John  was  no  preacher 
of  revolt,  as  the  turbulent  and  impure  patriots  of  the  day 
would  have  liked  him  to  be,  but  of  repentance.  His  work 
was  to  awake  the  consciousness  of  sin,  and  so  to  kindle 
desires  for  a  salvation  which  was  deliverance  from  sin,  the 
only  yoke  which  really  enslaves.  Zacharias  the  "  blameless  " 
saw  what  the  true  bondage  of  the  nation  was,  and  what  the 
work  both  of  the  Deliverer  and  of  his  herald  must  be.  We 
need  to  be  perpetually  reminded  of  the  truth  that  the 
only  salvation  and  deliverance  which  can  do  us  any  good 
consists  in  getting  rid,  by  pardon  and  by  holiness,  of  the 
cords  of  our  sins. 

HI.  The  thoughts  of  the  forerunner  and  his  office  melt 
into  that  of  the  Messianic  blessings  from  which  the  singer 
cannot  long  turn  away.  In  these  closing  words,  we  have 
the  source,  the  essential  nature,  and  the  blessed  results  of 
the  gift  of  Christ  set  forth  in  a  noble  figure,  and  freed 
from  the  national  limitations  of  the  earlier  part  of  the  hymn. 
All  comes  from  the  "bowels  of  mercy  of  our  God,"  as 
Zacharias,  in  accordance  with  Old  Testament  metaphor, 
speaks,  allocating  the  seat  of  the  emotions  which  we  attri- 
bute to  the  heart.  Conventional  notions  of  delicacy  think 
the  Hebrew  idea  coarse,  but  the  one  allocation  is  just  as 
delicate  as  the  other.  We  can  get  no  deeper  down  or 
farther  back  into  the  secret  springs  of  things  than  this, — that 
the  root  cause  of  all,  and  most  especially  of  the  mission  of 


20  The  Gospel  of  St.  Luke.       [Chap.  i.  67-80. 

Christ,  is  the  pitying  love  of  God's  heart.  If  we  hold  fast 
by  that,  the  pain  of  the  riddle  of  the  world  is  past,  and  the 
riddle  itself  more  than  half  solved.  Jesus  Christ  is  the 
greatest  gift  of  that  love,  in  which  all  its  tenderness  and  all 
its  power  are  gathered  up  for  our  blessing. 

The  coming  of  Messiah  is  likened  to  the  bursting  of  sun- 
rise on  a  bewildered  company,  sitting  huddled  together  in 
compulsory  inaction  in  the  dark,  having  lost  their  way,  and 
afraid  to  move  in  the  gloom.  The  blessed  light  shines, 
and  they  can  see  their  road.  There  is  music  in  that  old 
word  "  dayspring,"  which  one  would  be  loath  to  lose.  The 
simple  meaning  of  the  original  is  "  rising  "  ;  and  it  is  to  be 
observed  that  the  Septuagint  uses  the  verb  of  the  same 
form  in  Malachi  iv.  2,  concerning  the  "  rising  "  of  the  "  sun 
of  righteousness," — a  passage  the  context  of  which  colours 
both  Mary's  and  Zacharias's  songs.  All  images  of  returning 
activity  after  night,  and  of  the  cheerful  dawn,  are  wrapped 
as  in  germ  in  the  name ;  and  all  thoughts  of  light  as  the 
emblem  of  purity,  joy  and  wisdom,  are  also  hinted  at.  It 
would  take  many  words  to  unfold  all  the  sweetness  com- 
pacted in  the  word  :  and  it  does  take  long  experience  and 
familiarity  with  more  than  one  kind  of  darkness  to  know  all 
the  consolation  and  power  which  are  brought  to  us  when 
that  sunshine  floods  our  souls.  How  picturesque  and 
tragically  true  is  that  phrase,  "  them  that  sit  in  darkness 
and  the  shadow  of  death  "  !  Of  course  "  darkness  "  is  the 
emblem  of  ignorance,  sin,  and  dreariness.  It  tells  the 
doleful  state  of  humanity  apart  from  Christ ;  and  how  striking 
the  representation  that  men  "sit"  in  that  darkness.  Like 
some  benighted  travellers  in  an  unknown  land,  afraid  to 
stir  for  fear  of  pitfalls,  precipices,  and  foes,  men  without 
Christ  are  forced  to  inaction,  because  they  are  in  the  dark. 
True,  there  may  be  plenty  of  energy  as  to  material  well- 
being,— but    what  torpor  of  spirit!     The   wide   fields   of 


Less.  III.]     The  Morning  Hymn  of  the  Gospel.  21 

heathendom  are  the  best  expositions  of  the  terrible  truth  of 
the  word,  where  stagnation  reigns  supreme. 

The  modern  civiHsed  world  owes  most  of  its  activity  to 
the  quickening  influence  of  Christianity.  The  dayspring 
visits  us  that  it  may  shine  on  us,  and  it  shines  that  it  may 
guide  us  into  "  the  way  of  peace."  There  can  be  no  wider 
and  more  accurate  description  of  the  end  of  Christ's  mission 
than  this, — that  all  His  visitation  and  enlightenment  are 
meant  to  lead  us  into  the  path  where  we  shall  find  peace 
with  God,  and  therefore  with  ourselves  and  with  all  mankind. 
The  word  "  peace,"  in  the  Old  Testament,  is  used  to  include 
the  sum  of  all  that  men  require  for  their  conscious  well- 
being.  We  are  at  rest  only  when  all  our  relations  with  God 
and  the  outer  world  are  right,  and  when  our  inner  being  is 
harmonized  with  itself,  and  supplied  with  appropriate  objects. 
To  know  God  for  our  friend,  to  have  our  being  fixed  on 
and  satisfied  in  Him,  and  so  to  be  reconciled  to  all  circum- 
stances, and  a  friend  of  all  men, — this  is  peace ;  and  the 
path  to  such  a  blessed  condition  is  shown  us  only  by  that 
Sun  of  Righteousness  whom  the  loving  heart  of  God  has 
sent  into  the  darkness  and  torpor  of  the  benighted  wanderers 
in  the  desert.  The  national  reference  has  faded  from  the 
song,  and,  though  it  still  speaks  of  "us"  and  "our,"  we 
cannot  doubt  that  Zacharias  both  saw  more  deeply  into 
the  salvation  which  Christ  would  bring  than  to  limit  it  to 
breaking  an  earthly  yoke,  and  deemed  more  worthily  and 
widely  of  its  sweep,  than  to  confine  it  within  narrower 
bounds  than  the  whole  extent  of  the  dreary  darkness  which 
it  came  to  banish  from  all  the  world. 


LESSON   IV. 


"The  Herald  Angels  Sing.** 

St.  Luke  ii.  8-20. 


8.  "  And  there  were  in  the  same 
country  shepherds  abiding  in  the 
field,  keeping  watch  over  their 
flock  by  night. 

9.  And,  lo,  the  angel  of  the 
Lord  came  upon  them,  and  the 
glory  of  the  Lord  shone  round 
about  them :  and  they  were  sore 
afraid. 

10.  And  the  angel  said  unto 
them,  Fear  not  :  for  behold,  I 
bring  you  good  tidings  of  great 
joy,  which  shall  be  to  all  people. 

11.  For  unto  you  is  born  this 
day  in  the  city  of  David  a  Saviour, 
which  is  Christ  the  Lord. 

12.  And  this  shall  be  a  sign 
unto  you ;  Ye  shall  find  the  babe 
wrapped  in  swaddling  clothes, 
lying  in  a  manger, 

13.  And  suddenly  there  was 
with  the  angel  a  multitude  of  the 
heavenly  host  praising  God,  and 
saying, 

14.  Glory  to  God  in  the  highest, 
and  on  earth  peace,  good  will 
toward  men. 


15.  And  it  came  to  pass  as  the 
angels  were  gone  away  from  them 
into  heaven,  the  shepherds  said 
one  to  another,  Let  us  now  go 
even  unto  Bethlehem,  and  see 
this  thing  which  is  come  to  pass, 
which  the  Lord  hath  made  known 
unto  us. 

16.  And  they  came  with  haste, 
and  found  Mary,  and  Joseph,  and 
the  babe  lying  in  a  manger. 

17.  And  when  they  had  seen 
it,  they  made  known  abroad  the 
saying  which  was  told  them  con- 
cerning this  child. 

18.  And  all  they  that  heard  it 
wondered  at  those  things  which 
were  told  them  by  the  shepherds. 

19.  But  Mary  kept  all  these 
things,  and  pondered  them  in  her 
heart. 

20.  And  the  shepherds  re- 
turned, glorifying  and  praising 
God  for  all  the  things  that  they 
had  heard  and  seen,  as  it  was 
told  unto  them." 


EVERY  particular  of  this  announcement  of  the  birth 
of  Christ  is  significant.  "There  were  shepherds." 
Possibly  they  were  among  those  who  were  "  waiting  for  the 
consolation  of  Israel "  ;  but  we  do  not  know  that  they  were. 


22 


Less. IV.]  "The  Herald  Angels  Sing."  23 

They  were  simple  rustics,  poor  working  men,  going  about 
their  nightly  tasks,  and  thinking  more  of  these  than  of  angels 
and  opened  heavens.  Why  were  they  the  recipients  of  the 
glad  news  ?  Just  because  they  were  not  wise  men  after 
the  flesh,  nor  mighty,  nor  great.  It  was  fitting  that  the 
universal  gospel  should  first  be  spoken  to  humble  men. 
Christ  is  all  men's  Christ,  because  He  comes  to  take  away 
the  universal  disease,  and  to  give  the  "  common  salvation." 
Therefore  the  good  tidings  were  first  spoken,  not  to  priests 
at  the  altar,  or  kings  on  the  throne,  but  to  plain  peasants, 
busy  about  their  ordinary  work.  Here  is  the  beginning  of 
the  true  democracy  which  Christ  establishes.  All  are  alike 
in  their  need  and  in  their  place  in  His  heart.  Science  and 
culture  begin  at  the  top,  and  filter  downwards;  religious 
movements  begin  generally  at  the  bottom,  and  ascend. 
The  occupation  reminds  us  of  Moses  in  the  desert,  and  of 
David  on  the  very  plains  where  these  men  watched,  and 
links  with  many  an  Old  Testament  word  about  the  Shepherd 
of  Israel,  and  hints  at  the  sweet  guidance  of  the  "  good 
Shepherd." 

The  time  is  significant.  Night  is  the  parent  of  holy 
thought, — the  nurse  of  devout  aspiration.  Its  darkness  is 
often  the  chosen  time  for  heavenly  illumination.  When 
earth  is  dark,  heaven  glows.  The  world  was  shrouded  in 
night  when  Christ  came,  and  into  the  thickest  of  its  "  gross 
darkness  "  His  light  burst.  Yet  the  unobtrusiveness  of  His 
appearance,  and  the  blending  of  secrecy  with  the  manifes- 
tation of  His  power,  are  well  typified  by  that  glory  which 
shone  in  the  night,  and  was  seen  only  by  two  or  three  poor 
men.  The  Highest  came  to  His  own  in  quietness,  and  almost 
stole  into  the  world,  and  the  whole  life  was  of  a  piece  with 
the  birth  and  its  announcement.  There  was  the  "hiding 
of  His  power." 

How  simply  the  appearance  of  the  single  angel  and  the 


24  The  Gospel  of  St.  Luke.        [Chap.  ii.  8-20. 

glory  of  the  Lord  is  told  !  The  evangelist  thinks  it  the 
most  natural  thing  in  the  world  that  heaven  should  send  out 
its  inhabitant  on  such  an  errand,  and  that  the  symbol  of  the 
Divine  presence  should  fill  the  night  with  sudden  splendour, 
which  paled  the  bright  Syrian  stars.  So  it  was,  if  that  birth 
were  what  he  tells  us  it  was,  the  coming  into  human  life  of 
the  manifest  Deity.  If  we  think  of  what  he  is  telling,  his 
quiet  tone  is  profoundly  impressive.  The  Incarnation  is 
the  great  central  miracle,  the  object  of  devout  wonder  to 
"  principalities  ...  in  heavenly  places."  But  not  only  do 
angels  come  to  herald  and  to  adore,  but  "  the  glory  of  the 
Lord,"  that  visible  brightness,  which  was  the  token  of  God's 
presence  between  the  cherubim,  and  had  been  hid  in  the 
secret  of  the  sanctuary  while  it  shone,  but  had  for  centuries 
been  absent  from  the  temple,  now  blazes  with  undestructive 
light  on  the  open  hillside,  and  encircles  them  and  the 
friendly  angel  by  their  side.  What  did  that  mean  but  that 
the  birth  of  Jesus  was  the  highest  revelation  of  God,  hence- 
forth not  to  be  shut  within  the  sanctuary,  but  to  be  the. 
companion  of  common  lives,  and  to  make  all  sacred  by  its 
presence.  The  glory  of  God  shines  where  Christ  is,  and 
where  it  shines  is  the  temple. 

The  angel  is  the  first  evangelist.  He  soothes  the 
shepherds'  fears  by  the  word  which  is  ever  the  first  that 
Heaven's  messengers  need  to  speak  to  sinful  men,  and  then 
pauses  with  that  *'  Behold,"  which  signalises  his  message  as 
marvellous  and  weighty,  to  tell,  first,  in  general  terms,  the 
joyfulness  of  his  news  and  its  special  bearing  on  Israel,  and 
then  to  unfold  in  few  words  the  very  heart  of  the  gospel. 
Mark  how  steadily  his  words  climb  upwards,  as  it  were,  from 
the  cradle  to  the  throne.  He  begins  with  the  lowly  birth, 
and  then  rises,  step  by  step,  each  word  opening  a  wider  and 
more  wonderful  prospect,  to  that  climax  beyond  which 
there  is  nothing, — that  this  infant  is  "  the  Lord."     The  full 


Less. IV.]  "The  Herald  Angels  Sing."  25 

joy  and  tremendous  wonder  of  the  first  word  are  not  felt 
till  we  read  the  last.  The  birth  is  the  birth  of  "  the  Lord." 
We  cannot  give  any  but  the  highest  meaning  to  that  sacred 
name,  which  could  have  but  one  meaning  to  a  Jew.  It  was 
much  that  there  was  born  a  Saviour.  Men  need  a  deliverer, 
and  the  proclamation  here  is  best  kept  in  its  widest  mean- 
ing,— as  of  one  who  sets  free  from  all  ills  outward  and 
inward,  and  brings  all  outward  and  inward  good.  The 
Saviour  of  men  must  be  a  man,  and  therefore  it  is  good 
news  that  He  is  born.  It  was  much  that  Messiah  should 
be  born.  The  fulfilment  of  the  wistful  hopes  of  many 
generations,  the  accomplishment  of  prophecy,  the  Divine 
communication  of  the  Spirit  which  fitted  kings  and  priests 
of  old  for  their  work,  the  succession  to  David's  throne,  were 
all  declared  in  that  one  announcement  that  the  Christ  was 
born  in  David's  city.  But  that  last  word,  "  the  Lord," 
crowns  the  wonder  and  the  blessing,  while  it  lays  the  only 
possible  foundation  for  the  other  two  names. 

If,  on  the  one  hand,  man's  Saviour  must  be  man,  on  the 
other,  he  must  be  more  than  man ;  and  nothing  short  of  a 
Divine  man  can  heal  the  wounds  of  mankind,  or  open  a 
fountain  of  blessing  sufficient  for  their  needs.  Unless  God 
become  man,  there  can  be  no  Saviour  ;  nor  can  there  be  any 
Christ ;  for  no  mere  humanity  can  bear  the  full  gift  of  the 
Divine  Spirit,  which  is  Messiah's  anointing  for  His  office,  nor 
discharge  that  office  in  all  its  depth  and  breadth.  Many  in 
this  day  try  to  repeat  the  angel's  message,  and  leave  out  the 
last  word,  and  then  they  wonder  that  it  stirs  little  gladness 
and  works  no  salvation.  Let  us  be  sure  that,  unless  the 
birth  at  Bethlehem  was  the  incarnation  of  Deity,  it  would 
have  called  forth  no  angel  songs,  nor  will  it  work  any 
deliverance,  nor  bring  any  joy  to  men. 

Note  that  "to  you."  It  meant,  first,  to  Israel;  but  its 
proffer  stretches  far  wider,  and  includes  all  mankind.     The 


26  The  Gospel  of  St.  Luke.        [Chap.  ii.  8-20. 

angel  speaks  as  one  who  has  no  share  in  this  blessing. 
There  is  not  envy,  but  there  is  the  consciousness  of  non- 
participation,  in  his  words  ;  and  perhaps  we  may  venture  to 
catch  just  a  tone  of  wonder  in  them.  "He  took  not  hold 
of  angels,  but  of  the  seed  of  Abraham."  And  yet,  as  the 
following  angel  chorus  tells  us,  they  too  have  a  share  in  the 
blessing  ;  and  if  the  child  in  the  cradle  is  not  their  Saviour, 
nor  their  brother,  he  is  their  Lord,  and  the  blessed  life  and 
death  which  are  our  salvation  are  their  instruction  in  depths 
of  Divine  love,  which  could  not  else  be  disclosed  to  them 
who  never  fell. 

The  "  sign  "  which  is  to  confirm  the  tidings  might  seem 
better^  fitted  to  contradict  them.  It  is  a  strange  mark  by 
which  to  identify  one  born  to  such  lofty  tasks  and  dignities 
that  He  is,  like  all  other  infants,  wrapped  in  swaddling- 
clothes,  and,  unlike  the  child  of  the  poorest,  lies  in  a 
manger.  Humiliation  is  the  sign  of  majesty,  the  depth  of 
lowliness,  a  witness  of  the  height  of  glory.  To  be  born  was 
such  transcendent  condescension  that  no  lowliness  of  con- 
dition can  add  to  it,  but  may  symbolize  it  for  us.  The 
cradle  that  was  too  poor  for  a  child  of  man  is  fitting  for 
the  Son  of  God. 

The  one  voice  has  barely  time  to  tell  its  message,  when, 
as  if  unable  longer  to  be  silent,  "  suddenly  "  the  "  multitude 
of  the  heavenly  host "  pours  out  its  praise.  It  is  not  my 
province  to  discuss  the  claims  of  the  rival  readings  adopted 
by  the  Authorized  and  by  the  Revised  Versions.  I  venture 
to  adhere  to  the  old  reading,  which  divides  the  angel  chorus 
into  three  clauses,  of  which  the  first  and  second  may  be 
regarded  as  the  double  result  of  that  birth,  while  the  third 
describes  its  deepest  nature.  Glory  to  God  echoes  through 
the  highest  heavens,  and  peace  sits  crowned  on  earth, 
because  Jesus  is  born,  in  whose  birth  the  infinite  good 
pleasure  of  God  comes  to  dwell  among  men.     The  glory 


Less. IV.]  "The  Herald  Angels  Sing."  27 

spoken  of  in  the  first  clause  is  not  that  which  shone  round 
the  shepherds,  but  is  its  reflection  in  the  beings  who  dwell 
above  the  darkness  of  earth.  The  "  glory  of  God "  is 
objectively  the  light  of  His  self-revelation,  and  subjectively 
it  is  the  perception  of  that  light  and  the  praise  which  comes 
from  that.  The  incarnation  and  work  of  Christ  are  the 
highest  revelation  of  God.  His  "  glory  "  lies,  not  in  the 
eternity  or  infinity  of  His  being,  nor  in  the  omniscience  of 
His  wisdom,  nor  in  the  might  of  His  unwearied  arm,  so 
much  as  in  the  tenderness  of  His  pity  and  the  lowliness 
of  His  love. 

These  are  the  divinest  things  in  God,  and  these  shine 
forth  from  the  child  in  the  manger.  That  birth  and  life  are 
a  disclosure  to  the  highest  heavens.  The  blessed  dwellers 
there  share  in  the  blessings  which  properly  belong  to  us. 
Their  part  is  to  behold,  and  they  grow  in  knowledge  by 
beholding ;  for  they  learn  new  lessons  of  God's  pity,  con- 
descension, and  forgivingness,  and  new  thoughts  of  man's 
capacity  and  dignity.  Therefore  new  songs  rise  to  their 
immortal  lips,  and  the  new  light  of  His  glory  in  itself  flashes 
back  from  these  beholders  in  new  praise.  The  wondrous 
birth,  which  brings  sweeter  music  into  heaven,  brings 
harmony  to  earth.  Heaven  needed  only  the  increase  of  its 
possessed  blessing,  but  the  world  needs  the  quieting  of  its 
discords,  the  soothing  of  its  unrest,  and,  above  all,  the 
reconciliation  of  sinful  hearts  with  God.  The  first  peace 
which  Christ  brings  is  that  between  man  and  God,  and  then 
there  follow  peace  between  the  contending  elements  in  our 
own  selves  and  peace  with  one  another.  The  first  clause  of 
this  song  was  fulfilled  on  the  instant;  the  second  is  but 
partially  fulfilled  after  nineteen  centuries,  but  it  too  will  not 
always  be  a  hope  or  a  dream.  We  can  each  secure  its 
fulfilment  in  our  own  heart,  and  through  Him  be  at  amity 
with  God  and  concord  within  ourselves.     And  the  birth  is 


28  The  Gospel  of  St.  Luke.        [Chap.  ii.  8-20 

the  occasion  of  both  glory  in  heaven  and  peace  on  earth, 
because  it  brings  among  men  the  divine  love.  In  Him  God 
is  "well  pleased."  The  loving  heart  of  God  goes  out  to 
men  in  Jesus  Christ,  and  the  apostle's  triumphant  proclama- 
tion that  "God  was  in  Christ,  reconciling  the  world  unto 
Himself,''  is  but  saying,  in  other  words,  what  the  angels 
sang.  This  is  the  foundation  of  all  true  understanding  of 
the  meaning  of  the  Incarnation.  It  is  the  coming  to  men, 
and  the  dwelling  among  men,  of  the  incarnate  love  of  God. 
If  we  see  it  to  be  that,  then  we  shall  understand  how  it 
teaches  angels  a  better  praise,  and  brings  to  this  discordant 
and  restless  world  an  else  unattainable  peace. 


LESSON    V. 


Simeon's  Twofold  Prophecy. 

St.  Luke  ii.  25-35. 


25.  "And,  behold,  there  was  a 
man  in  Jerusalem,  whose  name 
was  Simeon ;  and  the  same  man 
was  just  and  devout,  waiting  for 
the  consolation  of  Israel :  and 
the  Holy  Ghost  was  upon  him. 

26.  And  it  was  revealed  unto 
him  by  the  Holy  Ghost,  that  he 
should  not  see  death,  before  he 
had  seen  the  Lord's  Christ. 

27.  And  he  came  by  the  Spirit 
into  the  temple:  and  when  the 
parents  brought  in  the  child 
Jesus,  to  do  for  Him  after  the 
custom  of  the  law, 

28.  Then  took  he  Him  up  in  his 
arms,  and  blessed  God,  and  said, 

29.  Lord,  now  lettest  Thou 
Thy  servant  depart  in  peace, 
according  to  Thy  word: 


30.  For  mine  eyes  have  seen 
Thy  salvation, 

31.  Which  Thou  hast  prepared 
before  the  face  of  all  people ; 

32.  A  light  to  hghten  the 
Gentiles,  and  the  glory  of  Thy 
people  Israel. 

33.  And  Joseph  and  His  mother 
marvelled  at  those  things  which 
were  spoken  of  Him. 

34.  And  Simeon  blessed  them, 
and  said  unto  Mary  His  mother. 
Behold,  this  child  is  set  for  the 
fall  and  rising  again  of  many  in 
Israel ;  and  for  a  sign  which  shall 
be  spoken  against ; 

35.  (Yea,  a  sword  shall  pierce 
through  thy  own  soul  also,)  that 
the  thoughts  of  many  hearts  may 
be  revealed." 


SIMEON  is  not  expressly  said  to  have  been  an  old  man, 
but  he  probably  was  so.  How  striking  is  the  picture 
of  the  aged,  worn  face  bending  over  the  unconscious  Child, 
whom  he  clasped  in  his  withered  arms  !  He  may  serve  as 
a  type  of  what  Judaism  ought  to  have  been.  Like  him,  it 
ought  to  have  been  looking  eagerly  for  the  Lord's  Christ, 
and,  when  He  came,  to  have  taken  Him  in  its  arms  and 
blessed  Him.  Like  Simeon,  it  was  to  live  till  Messiah 
came,   and  should  have  recognised  that  His  appearance 

29 


30  The  Gospel  of  St.  Luke.       [Chap.  ii.  25-35. 

was  the  signal  for  its  dissolution.  His  two  short  prophetic 
songs  are  singularly  contrasted  in  tone :  the  one  all  sunny 
and  hopeful,  the  other  charged  with  sad  forebodings.  The 
one  tells  what  Christ  is  sent  to  be ;  the  other,  what  men's 
sin  will  make  of  God's  great  salvation. 

I.  We  have  in  the  first  song  the  joyful  welcome  of  the 
New  by  the  expiring  Old.  Simeon's  character  is  the  ideal 
one  of  a  true  Israelite,  on  whom  law  and  prophecy  had 
wrought  their  intended  effects.  He  is  "just"  in  conduct 
and  character,  and  his  justice  has  its  roots  in  devotion. 
He  lives  in  the  forward-looking  attitude  proper  to  Old 
Testament  saints.  Is  not  the  ideal  for  us  the  same  ?  We, 
too,  have  to  base  our  morality  on  religion,  and  to  nourish 
both  by  hope,  which  burns  the  clearer  the  nearer  we  come 
to  the  end  of  earthly  life.  Happy  they  who,  like  Simeon, 
are  permitted  to  see  and  recognize  at  least  the  beginning 
of  some  new  power  in  God's  providence,  which  shall  bring 
blessing  after  their  eyes  are  closed !  It  is  the  reward  some- 
times granted  to  faithful  hearts,  who  are  saved  by  hope . 
from  the  unreasoning  clinging  to  the  Old,  that  they  are 
allowed  at  least  to  stand  by  the  cradle  of  the  New,  and  to 
forecast  its  victories. 

Note  the  lovely  repetition  of  "see"  in  the  Divine 
promise  to  Simeon.  He  shall  "  see  the  Christ "  before  he 
"  sees  death,"  and  the  one  vision  will  rob  the  other  of  all 
its  terror.  He  comes  to  the  temple,  obedient  to  the  Spirit's 
impulse,  but  probably  not  knowing  what  waited  him,  and 
is  there  before  the  entrance  of  Mary  and  her  Child.  The 
Divine  voice  tells  him  that  this  Infant  is  He,  and  his  soul 
fills  with  a  flood  of  wonder  and  praise.  Did  he  know 
beforehand  that  he  was  to  "  see  the  Lord's  Christ "  in  that 
guise  of  helplessness,  or  did  he  expect  to  see  Him  in 
strength  and  glory  ?  He  "receives  "  the  Child,  as  perform- 
ing the  priest's  office,  and  then,  when  he  actually  touched 


Less,  v.]  Simeon's  Twofold  Prophecy.  31 

the  long-promised  Hope  of  Israel,  an  Infant  of  six  weeks 
old,  lying  perhaps  asleep  in  his  arms,  no  wonder  that  he 
broke  into  praise.  But  the  course  of  his  thoughts  is  note- 
worthy. His  first  is,  "Here  is  the  order  for  my  release"; 
and  it  is  a  glad  tnought  to  him.  Is  there  not  a  tone  of 
relief,  and  of  hailing  a  long-wished  blessing,  in  the  "  now," 
— as  if  he  had  said,  "At  last,  after  weary  waiting,  it  has 
come  "  ?  He  speaks  as  a  servant  getting  escape  from  toil. 
The  word  for  "  Lord  "  is  that  for  an  owner  of  slaves,  which 
we  have  anglicized  by  "despot";  and  that  for  "servant" 
corresponds,  and  means  a  bondsman. 

It  is  a  mistake  to  read  the  words  as  a  prayer,  which  is 
the  application  often  made  of  them.  They  are  the  recog- 
nition that  now,  at  last,  the  great  Owner  has  told  the 
wearied  toiler  that  he  may  stop  work.  The  word  for 
"  lettest  depart "  implies  some  echo  of  the  same  metaphor, 
and  may  mean  not  only  a  change  of  place,  but  rather  a 
dismissal  from  labour.  And  he  feels  that  his  end  will  now 
be  peaceful ;  for  his  eyes  have  seen  all  that  he  desired,  and 
he  can  close  them,  calmly  satisfied.  So  these  sweet  words 
may  teach  us  what  death  may  be  to  us,  if  we  hold  Christ 
in  our  hearts.  It  may  be  the  crowning  act  of  obedience. 
Simeon  felt  himself  to  be  the  Lord's  bondsman*  and  he 
loved  the  yoke.  And  he  looks  to  his  departure  as  "  accord- 
ing to  Thy  word,"  not  an  unwelcome  necessity  from  which 
he  shrinks,  nor  an  accident,  which  might  have  been  averted 
for  the  time,  nor  the  working  of  a  mere  natural  law,  but  the 
result  of  God's  will.  He  has  set  many  tasks,  and  now  this 
is  the  last.  He  has  often  said  to  his  servant,  "Go,"  and 
he  went;  now  God  is  saying  "Come,"  and  he  will  gladly 
come.  Again,  death  is  to  him  the  sweet  rest  after  the  day 
of  toil.  He  hears  the  evening  bell  that  tells  another  long 
day's  work  is  done,  and  summv)ns  the  workers  from  factory 
and  smithy  and  mine  to  come  out  into  purer  air,  and  take 


32  The  Gospel  of  St.  Luke.       [Chap.  ii.  25-35. 

their  wages.  Again,  it  is  to  him  the  satisfied  close  of  long 
expectancy.  Life  can  give  nothing  more  than  the  sight  of 
the  Christ,  and  he  who  sees  Him  may  well  be  "  satisfied 
with  favour,  and  full  of  the  goodness  of  the  Lord,"  and  may 
be  willing  to  go,  feeling  that  he  has  had  enough. 

The  latter  part  of  the  song  tells  what  the  eyes  of  faith  see 
in  the  Child  in  whom  the  eyes  of  sense  see  only  weakness. 
This  feeble  suckling  is  the  God-appointed  means  of  salvation 
for  all  the  world,  who  will  pour  light  upon  the  Gentiles, 
and  bring  the  glory  to  Israel  of  being  their  King.  The 
precedence  given  to  Messiah's  work  among  the  Gentiles  is 
very  remarkable.  Mary's  song  did  not  look  beyond  help 
to  "  His  servant  Israel."  Zacharias's  put  the  office  of  the 
Messiah  to  Israel  in  the  foreground,  even  if  we  take  its 
close  as  sweeping  a  wider  circle.  But  Simeon  rejoices  over 
a  "salvation  prepared"  for  "all  peoples,"  and  evidently 
places  Israel's  glory  in  the  Christ  mainly  in  this,  that  the 
light  which  was  to  flood  the  world  was  to  shine  from  the 
midst  of  Israel.  No  shadows  darken  the  glad  picture.^ 
Salvation,  which  is  light,  is  to  stream  through  the  earth, 
and  Israel  is  to  house,  but  not  to  monopolise,  the  radiance, 
and  to  find  its  glory  therein.  That  was  God's  design  in 
sending  the  great  mercy  of  His  Son.  The  Divine  ideal 
and  purpose  are  painted  in  unshaded  colours. 

What  man  makes  God's  salvation  is  the  theme  of  the 
second  of  Simeon's  prophecies.  The  wonder  ascribed  to 
Joseph  and  Mary  has  been  thought  to  be  inconsistent  with 
their  previous  experiences.  But  had  they  only  the  capacity 
for  wondering  once  ?  and  was  not  the  confirmation  of  the 
previous  experience  by  Simeon's  prophecy  enough  to  bring 
a  new  wave  of  grateful  astonishment  over  them?  Note 
that  while  Joseph  is  named  first,  and  called  "His  father" 
in  verse  33,  in  accordance  with  the  popular  belief,  Simeon, 
who  speaks   by  inspiration,  passes  Joseph  by  altogether. 


Less,  v.]  Simeon's  Twofold  Prophecy.  33 

He  may,  or  may  not,  have  known  the  mystery  of  the  birth, 
but  he  was  guided  to  speak  to  the  Virgin  Mother  only. 

"  Behold "  summons  her  to  give  careful  attention  to 
what  follows,  and  implies  at  once  its  importance  and 
startling  character.  It  is  not  what  might  have  been 
expected  from  the  preceding  lyric  prophecy.  Can  it  be 
that  the  salvation  prepared  by  God  is  a  salvation  not 
accepted  by  men?  Who  could  suppose  that  in  the  very 
Israel  of  which  Messiah  was  meant  to  be  "  the  glory  "  there 
would  be  found  tongues  to  sp  eak  against  Him  and  heart 
to  reject  Him?  But  the  wonder  is  true,  and  that  Child, 
lying  in  Simeon's  arms,  is  charged  with  the  terrible  power 
of  being  ruin  as  well  as  blessing.  There  is  no  more 
mournful  nor  more  mysterious  thought  than  that  of  man's 
power  to  turn  the  means  of  life  into  the  occasion  of  death, 
and  that  power  is  never  so  strangely  and  mournfully  dis- 
played as  in  men's  relations  to  "  this  Child." 

Christ's  double  relation  to  men  is  here  emphatically  set 
forth.  He  may  be  either  of  two  things.  One  or  other  of 
them  He  must  be  to  all  who  come  in  contact  with  Him. 
Men  do  not  remain  on  their  former  level  after  knowing  who 
He  is  and  what  He  can  do  for  them.  They  either  go  up 
or  down.  It  never  can  again  be  quite  as  it  was  before. 
Perhaps  the  familiar  figure  of  the  stone,  which  is  either  the 
foundation  on  which  we  build  or  the  stumbling-block  over 
which  we  fall,  lies  at  the  bottom  of  the  words  here.  But, 
in  any  case,  note  that  the  saddest  case  is  put  first, — not 
because  it  is  the  main  Divine  intention,  but  because  histo- 
rically it  became  the  most  common  result.  Many  in  Israel 
stumbled  and  fell  and  were  broken  on  that  rock  of  offence. 

How  do  we  fall  by  contact  with  Christ  ?  By  the  increase 
of  self-conscious  opposition,  by  the  hardening  following 
rejection,  by  the  deeper  condemnation  which  necessarily 
dogs  the  greater  light,  with  its  blacker  shadow.     How  do 

3 


34  The  Gospel  of  St.  Luke.       [Chap.  ii.  25-35. 

we  rise  by  Christ  ?  In  all  ways  and  to  all  heights  to  which 
humanity  can  soar.  He  raises  us  from  the  lowest  depth  of 
sin  and  condemnation  to  the  heights  of  likeness  to  Himself, 
and  finally  to  the  glory  of  participation  in  His  throne.  The 
representation  of  Christ's  work  here  is  twofold,  but  the 
same  soul  may  experience  both.  It  is  a  "rising  again" 
that  is  spoken  of,  and  that  may  either  be  the  raising  of 
those  who  had  previously  fallen  over  the  stone  of  stumbling, 
as  may  be  the  blessed  lot  of  all  rejecters  of  His  grace,  like 
a  Paul,  and  many  another  since ;  or  it  may  be  the  raising 
of  men  from  the  lowness  of  their  selfish,  sinful  lives.  In 
either  case  there  is  a  resurrection,  and  Jesus  not  only  is 
able  to  uphold  all  that  are  falling,  but  to  raise  all  those  that 
have  fallen  and  are  bowed  down.  It  is  a  solemn  alternative 
for  us  all.  Either  we  rise  or  we  fall  by  reason  of  our  seeing 
Christ.  He  is  life  to  those  who  take  Him  for  their  all,  and 
death  to  those  who  turn  from  Him. 

Simeon  further  forecasts  the  fate  of  the  Child  as  "  a  sign 
that  shall  be  spoken  against."  The  perfect  and  ultimate. 
Divine  self-manifestation  though  He  is,  denial  and  opposi- 
tion will  still  be  possible ;  and  such  is  men's  unwillingness 
to  be  drawn  to  the  love  of  God  and  the  enjoyment  of  light, 
that,  if  contradiction  be  possible,  it  will  be  actual.  A  sign 
from  heaven,  but  yet  spoken  against,  is  a  paradox  which 
only  too  accurately  forebodes  the  history  of  the  gospel  in 
all  ages. 

How  strange  to  the  Virgin  Mother,  in  all  the  wonder  and 
joy  of  these  blissful  early  days,  must  that  prediction  of  the 
sorrows  that  were  to  pierce  her  heart  have  sounded !  The 
sword  is  connected  with  the  contradiction  of  the  previous 
clause,  and  so  must  mean  the  grief  of  Mary  at  her  Son's 
rejection,  which  culminated  at  Calvary  when  she  stood  by 
the  cross. 

There  is  no  need  to  put  the  reference  to  Mary  in  a 


Less,  v.]  Simeon's  Twofold  Prophecy.  35 

parenthesis.  The  purpose  of  that  double  effect,  of  which 
the  issue  is  to  be  her  pierced  heart,  is  the  disclosing  of 
the  hidden  dispositions  of  many  hearts.  Hers  was  to  be 
pierced,  theirs  will  be  laid  open.  A  man's  attitude  to  Jesus 
Christ  is  the  man's  revelation  of  his  deepest  self.  It  is 
the  outcome  of  his  inmost  nature,  and  betrays  his  whole 
character.  How  in  His  earthly  life  He  discovered  men  to 
themselves  and  to  their  fellows,  and  how  He  does  so  yet ! 
He  is  the  test  of  what  we  are.  Our  relation  to  Him  writes 
in  plain  letters  whether  at  bottom  we  love  good  or  evil. 
He  comes  like  the  light  into  some  cave,  where  the  flock  of 
darkness-loving  creatures  are  roused  by  its  gleam  to  flap 
about  it,  and  try  to  put  it  out.  Our  reception  or  rejection 
of  Jesus  Christ  reveals  what  we  are,  and  determines  what 
we  shall  be.  If  He  leads  us  to  fall  before  Him  in  true 
penitence  and  conscious  helplessness.  He  will  raise  us  up, 
nor  ever  cease  to  lift  us  by  His  strong  hand  until  He  sets 
us  at  His  own  right  hand  in  the  heavenly  place.  Howso- 
ever high  He  rises,  even  up  to  the  throne  of  God,  so  high 
will  He  carry  with  Him  His  happy  servant. 


LESSON  VI. 


The  Father's  House  and  the  Mother's  Cottage. 

St.  Luke  ii.  40-52. 


40.  "And  the  child  grew,  and 
waxed  strong  in  spirit,  filled  with 
wisdom  :  and  the  grace  of  God 
was  upon  Him. 

41.  Now  His  parents  went  to 
Jerusalem  every  year  at  the  feast 
of  the  passover. 

42.  And  when  He  was  twelve 
years  old,  they  went  up  to  Jeru- 
salem after  the  custom  of  the  feast. 

43.  And  when  they  had  ful- 
filled the  days,  as  they  returned, 
the  child  Jesus  tarried  behind  in 
Jerusalem ;  and  Joseph  and  His 
mother  knew  not  of  it. 

44.  But  they,  supposing  Him 
to  have  been  in  the  company, 
went  a  day's  journey;  and  they 
sought  Him  among  their  kinsfolk 
and  acquaintance. 

45.  And  when  they  found  Him 
not,  they  turned  back  again  to 
Jerusalem,  seeking  Him. 

46.  And  it  came  to  pass,  that 
after  three  days  they  found  Him 
in  the  temple,  sitting  in  the  midst 


of  the  doctors,  both  hearing  them 
and  asking  them  questions. 

47.  And  all  that  heard  Him 
were  astonished  at  His  under- 
standing and  answers. 

48.  And  when  they  saw  Him, 
they  were  amazed :  and  His 
mother  said  unto  Him,  Son,  why 
hast  Thou  thus  dealt  with  us? 
behold  Thy  father  and  I  have 
sought  Thee  sorrowing. 

49.  And  He  said  unto  them^ 
How  is  it  that  ye  sought  Me  ? 
wist  ye  not  that  I  must  be  about 
My  Father's  business  ? 

50.  And  they  understood  not 
the  saying  which  he  spake  unto 
them. 

51.  And  He  went  down  with 
them,  and  came  to  Nazareth,  and 
was  subject  unto  them  :  but  His 
mother  kept  all  these  sayings  in 
her  heart. 

52.  And  Jesus  increased  in 
wisdom  and  stature,  and  in  favour 
with  God  and  man." 


THE  reticence  of  the  Gospels  as  to  Christ's  early  life 
is  a  strong  presumption  in  their  favour.  Legend 
would  have  surrounded  His  boyhood  with  a  swarm  of 
wonders,  as,  indeed,  the  Apocryphal  Gospels  have  done. 

36 


Less.  VI.]    Father's  House  and  Mother's  Cottag^e.  37 

But  the  fact  that  this  is  all  that  we  are  told  of  thirty  years 
of  His  life  is  a  token  that  we  are  dealing  with  sober  history, 
quite  uninfected  with  a  morbid  love  of  the  miraculous.  It 
is  a  token,  too,  that  this  is  history  with  a  purpose.  Contrast 
the  brevity  of  the  narrative  of  the  childhood  with  the 
minuteness  of  that  of  the  cross,  and  learn  what  was  the 
centre  of  interest  to  the  evangelists  in  our  Lord's  life. 
Luke's  Gospel  is  the  gospel  of  the  Son  of  man,  and  hence 
the  greater  length  at  which  he  gives  the  early  days,  and 
the  stress  laid  on  the  growth  of  Jesus  from  infancy  to  boy- 
hood (ver.  40),  and  from  boyhood  to  manhood  (ver.  52). 

I.  We  may  throw  these  two  verses  together,  and  consider 
their  teaching  as  to  the  human  development  of  the  Son 
of  man.  They  are  evidently  meant  to  recall  the  similar 
notices  of  the  growth  of  Samuel  and  of  John  (Luke  i.  80). 
Those  referring  to  Samuel,  which  so  sweetly  break  in  on 
the  increasing  sin  of  Eli's  sons,  like  a  young  tree  springing 
among  ruins,  describe  him  as  growing  "  before  the  Lord  " ; 
as  "  in  favour  both  with  the  Lord,  and  also  with  men  " ;  as 
having  the  Lord  growingly  "  with  him,  and  did  let  none  of 
His  words  fall  to  the  ground."  So  grows  a  prophet  soul 
in  the  seclusion  of  the  tabernacle,  pure  amid  corruption, 
and  gradually  increasing  in  conscious  Divine  communion, 
and  recognised  authority  as  God's  messenger.  Of  John  it 
is  said  that  He  "  grew  and  waxed  strong  in  spirit " ;  and 
again,  that  "  the  hand  of  the  Lord  " — the  emblem  of  power 
— "was  with  Him." 

The  infant  Jesus  grew  as  the  others,  with  the  natural 
human  development,  and  waxed  strong ;  but  even  then  He 
was  "filled  with  wisdom,"  such  as  was  capable  of  being 
possessed  by  perfect  humanity  at  that  age,  and  which  was 
a  growing  wisdom  (ver.  52).  His  child-spirit  was  like  a  vase, 
which  had  the  power  of  dilating,  and  at  each  moment  was 
full,  but  at  each  moment  could  contain  more,  and  had  all 


38  The  Gospel  of  St.  Luke.       [Chap.  ii.  40-52. 

that  it  could  contain.  "  Wisdom  "  here  is  both  intellectual 
and  moral.  The  reason  for  that  fulness  was  that  "  the 
grace  of  God  was  upon  Him," — not  "  the  hand  "  only,  which 
strengthened  the  strong  John;  nor  only  "the  Lord  with 
Him,"  as  with  Samuel ;  but  the  loving  complacency  of  God 
rested  on  Him,  dove-like,  abiding,  and  caressing.  That 
was  the  child  Christ,  the  pattern  for  the  youngest,  who  has 
sanctified  the  early  days  by  passing  through  them.  The 
last  verse  of  our  lesson  completes  the  picture  of  the  growth 
of  the  boy  into  the  youth  and  man.  He  carried  the  early 
wisdom,  which  was  goodness  as  well,  unsullied  and  increas- 
ing, through  the  years  of  youth.  '^  The  child  was  father  to 
the  man,"  and  he  had  no  need  to  look  back  to  earher  and 
purer  days.  Luke  puts  His  growth  in  wisdom  before  that 
in  stature.  The  two  went  on  side  by  side,  but  the  physical 
was  subordinated,  as  it  should  ever  be,  to  the  spiritual. 
That  is  not  the  order  which  the  lads  of  this  generation 
seem  to  believe  in.  Athletics  are  good,  but  wisdom  is 
better. 

The  youthful  Jesus,  thus  maturing  in  Himself,  grew,  too,* 
as  a  consequence,  in  "  favour  (grace)  with  God  and  men." 
The  unfolded  nature  could  receive  more  of  the  Father's 
smile,  as  the  opened  flower  more  sunshine  than  can  the 
bud.  The  time  for  men  to  hate  was  not  yet  come.  The 
very  traits  of  character  which  in  the  man  provoked  half- 
seeing  dislike,  in  the  youth  won  favour.  The  experience 
has  often  been  repeated  since.  We  need  not  here  discuss 
the  deep  questions  involved  in  the  growth  of  Jesus.  They 
are  only  one  form  of  the  mystery  of  His  incarnation.  If  He 
was  truly  a  man.  He  must  have  been  truly  a  child  ;  and  if 
He  was  truly  a  child.  He  must  have  grown  to  be  a  man. 
Adam  did  not  grow ;  but  Christ  did,  and  so  came  near  to 
children  as  Himself  one  of  them. 

II.  The  lovely  incident  of  Christ  in  the  temple  shows  us 


Less.  VI.]    Father's  House  and  Mother's  Cottage.  39 

the  Son  of  God,  conscious  of  His  sonship,  and  at  home  in 
His  Father's  house.  The  boy's  Hngering  in  Jerusalem  after 
the  glad  company  of  the  villagers  from  Nazareth  had  set 
out  homewards  was  but  the  carrying  out  of  the  very  mean- 
ing of  His  being  taken  up  to  the  feast.  It  was  the  assump- 
tion of  His  place  as  "  a  son  of  the  law,"  and  the  recognition 
of  higher  duties  than  those  to  earthly  parents.  How  far 
that  consciousness  began  under  the  stimulus  of  the  temple 
and  the  feast  is  a  question  on  which  assertion  is  the  less 
likely  to  be  true  the  more  confident  it  is.  At  all  events, 
the  consciousness  was  then  expressed  for  the  first  time. 

How  vividly  the  simple  story  sets  the  scene  before  us, — 
the  long,  streaming,  march  of  the  returning  Nazarenes,  the 
confusion,  the  greetings  and  talk  among  the  shifting  groups, 
and  the  gathering  together  of  the  families  at  the  halting- 
place  for  the  night !  There  would  be  little  sleep  for  Mary 
that  night,  and  with  the  morning  light  she  and  Joseph 
would  set  off,  seeking  as  they  went  sadly  over  the  yester- 
day's march.  They  would  probably  reach  the  city  before 
dark ;  for  the  first  day's  march  is  generally  short,  and 
anxiety  would  lend  swiftness  to  the  mother's  feet.  There 
would,  therefore,  probably  be  a  part  of  the  second  day 
spent  in  searching  among  friends ;  for  Christ's  words  show 
that  the  temple  was  not  the  first  place  where  they  had 
looked  for  Him.  There  were  many  other  places  in  the  city 
which  would  draw  a  boy  more  powerfully  than  it.  They 
would  look  into  the  hall  where  the  rabbis  taught,  "just 
to  make  sure  "  that  He  was  not  there.  And  there  He  was, 
— as  a  scholar,  not  a  teacher,  asking  questions  in  the  recog- 
nised fashion. 

The  picture  has  been  robbed  of  all  beauty,  truth,  and 
value  as  a  pattern,  by  making  Jesus  out  to  have  been 
instructing  rather  than  learning.  He  did  not  set  such  a 
bad  example  to  studious  youth,  nor  transcend  the  sweet 


40  The  Gospel  of  St.  Luke.       [Chap.  ii.  40-52. 

i'modesty  and  humility  which  give  grace  to  young  enthusiasm 
^and  eagerness  to  know.  He  was  a  true  child ;  and  if  the 
hearers  wondered,  it  was  not  at  an  infant  prodigy  putting 
Himself  forward  as  a  teacher,  but  at  the  docility  and 
^odest,  serious  wisdom  of  a  boy  disciple. 
''  Mary's  question  and  remonstrance  have  a  note  of  com- 
plaint in  them,  which  shallow  critics  think  inconsistent  with 
her  knowledge.  But  does  a  mother's  love  always  work  by 
logic  ?  And  would  not  twelve  years  of  submissive  child- 
hood (of  which  the  question  is  witness)  be  more  powerful 
in  determining  the  every-day  relations  with  her  Child  than 
even  these  memories  which  she  kept  in  her  heart  ?  The 
answer  might  well  startle  her.  It  has  not  a  word  of  regret, 
nor  of  apology.  A  strange  ring  of  remoteness  from  her  is 
in  it ;  the  same  which  afterwards  sounded  in  "  Woman, 
what  have  I  to  do  with  thee  ?  "  For  the  first  time  His  act 
and  word  show  that  to  Him  there  is  something  more  sacred 
than  a  mother's  wish,  or  even  sorrow.  Note  Christ's  con- 
sciousness of  a  special  sonship  to  God.  "  My  Father  "  is 
opposed  to  "  thy  father  and  I."  He  knows  Himself  to  be 
the  Son  of  God,  and  perhaps,  Mary  would  think,  has  pene- 
trated the  secret  of  His  birth.  At  all  events.  His  first 
recorded  utterance  speaks,  though  from  boyish  lips,  the 
same  clear  and  unique  consciousness  which  was  breathed 
unbroken  over  all  His  life,  and  was  triumphantly  expressed 
in  His  last  dying  words,  "  Father,  into  Thy  hands  I  com- 
mend My  spirit." 

Why  should  they  have  sought  Him,  as  if  in  doubt  where 
He  might  be?  One  place  only  was  His — His  Father's 
house.  Note,  too,  his  consciousness  of  a  Divine  vocation. 
The  supplement,  "  house,"  is  probably  correct ;  but,  even  if 
we  adopt  it,  the  idea  conveyed  by  the  other  supplement, 
"  business,"  is  implied.  The  consciousness  of  sonship 
necessarily   brings   the   accompanying   obligation    of   filial 


Less.  VI.]    Father's  House  and  Mother's  Cottage.  41 

obedience,  and  so  we  have  here  the  first  occurrence  of 
that  solemn  "  must "  which  was  ever  present  to  His  mind, 
— "I  must  work  the  works  of  Him  that  sent  Me."  "The 
Son  of  man  must  suffer  many  things,  and  be  .  .  .  killed, 
and  .  .  .  rise  again."  Beautiful  and  profound  is  the  fact 
that  Christ's  first  words  preserved  to  us  are  full  at  once 
of  the  dignity  of  the  only-begotten  Son  and  of  the  obedi- 
ence of  Him  who  came  to  do  the  will  of  the  Father. 
Something  analogous  to  this  event  comes  in  every  young 
life,  when  duty  and  individual  responsibility  assume  new 
meaning,  and  the  ties  of  the  childhood's  home  are  weakened. 
Jesus  is  the  example  for  all  who  are  stepping  from  the  care- 
less immunities  of  early  childhood  into  the  graver  region 
of  budding  youth.  Well  for  all  such  if,  as  by  Him,  God's 
house  is  felt  to  be  their  home,  and  God's  will  the  only 
thing  more  sacred  than  their  mother's  love. 

ni.  Verse  51  gives  us  the  picture  of  the  Son  of  man  in 
His  human  obedience.  He  returns  to  the  humble  home, 
"and  was  subject  unto  them."  It  is  significant  that  this 
follows  the  assertion  and  act  in  the  temple.  A  Samuel 
might  be  brought  up  a  Nazarite,  far  from  Hannah's  home 
in  Mount  Ephraim,  and  living  in  the  tabernacle;  a  John 
might  be  "in  the  deserts  till  the  day  of  his  showing  to 
Israel," — but  Jesus  had  to  be  "kindly  with  His  kind,"  and, 
having  spoken  once  the  secret  of  His  Hfe,  that  He  must  be 
in  His  Father's  house  and  do  His  will,  then  goes  back 
to  Mary's  cottage,  and  does  her  bidding  for  eighteen 
uneventful  years,  that  we  may  learn  how  every  place  may 
be  the  house  of  God,  and  the  meanest  tasks  the  will  of  our 
Father  in  heaven.  His  "  soul  was  like  a  star,"  but  it  did 
not  " dwell  apart."  He  travelled  "on  life's  common  way 
in  cheerful  godliness,"  and  His  "  heart  the  lowliest  duties 
on  herself  did  lay."  Such  willing  discharge  of  small  duties 
is  the  right  result  of  knowing  one's  self  to  be  God's  son,  in 


42  The  Gospel  of  St.  Luke.       [Chap.  1140-52. 

such  way  as  we  may  know  it,  and  we  have  Jesus  for  our 
pattern  in  all  lowly  service.  Luther  says  graphically,  in 
one  of  his  sermons  :  "  Whatever  father  or  mother  wanted 
done  in  the  house, — fetching  water,  drink,  bread,  meat, 
looking  after  the  house,  and  other  things  of  that  sort,  what- 
ever He  was  bidden  that  did  the  dear  little  Jesus  [das  Hebe 
J'esulein\  like  any  other  child.  And  so  all  good,  pious 
children  should  say,  *  Ah  !  I  am  not  worthy  to  come  to 
the  honour  of  being  like  the  child  Jesus,  and  doing  what 
He,  my  Lord  Christ,  did.'  If  He  did  what  His  parents 
bade  Him,  though  they  were  common  small  things,  what 
fine  children  should  we  be,  if  we  followed  His  example  ! " 

What  a  lesson  is  here  of  patient  waiting  for  the  wider 
sphere !  Young  people  conscious  of  power,  or  often  only 
stung  by  restlessness,  are  apt  to  think  home  a  very  con- 
tracted field,  and  to  despise  its  quiet  monotony,  and  chafe 
at  its  imposition  of  petty  obediences.  Jesus  Christ  lived 
till  He  was  thirty  in  a  poor  little  village,  buried  among  the 
hills,  worked  as  a  carpenter,  did  what  His  mother  bad^ 
Him,  and  was  content  till  His  "  hour "  came.  Vanity, 
selfish  ambition,  proud  independence,  are  always  in  a 
hurry  to  get  away  from  the  modest  shelter  of  the  mother's 
house,  and  make  a  mark  in  the  world.  The  prodigal,  who 
wants  riotous  living,  is  in  a  hurry  too.  But  the  true  Son  is 
the  more  a  son  of  Mary  because  He  feels  Himself  the  Son 
of  God,  and  nourishes  His  pure  spirit  in  sweet  seclusion, 
which  yet  is  not  solitude,  till  the  time  comes  for  larger 
service  in  a  wider  sphere. 


LESSON    VII. 


The  Prophet  of  the  Highest. 

St.  Luke  iii.  7-22. 


7.  "Then  said  he  to  the  multi-    [ 
tude  that  came  forth  to  be  baptized 
of  him,  O  generation   of  vipers, 
who  hath  warned  you  to  flee  from 
the  wrath  to  come  ? 

8.  Bring  forth  therefore  fruits 
worthy  of  repentance,  and  begin 
not  to  say  within  yourselves,  We 
have  Abraham  to  our  father:  for 
I  say  unto  you,  That  God  is  able 
of  these  stones  to  raise  up  chil- 
dren unto  Abraham. 

9.  And  now  also  the  axe  is 
laid  unto  the  root  of  the  trees ; 
every  tree  therefore  which  bring- 
eth  not  forth  good  fruit  is  hewn 
down,  and  cast  into  the  fire. 

10.  And  the  people  asked  him, 
saying.  What  shall  we  do  then  ? 

11.  He  answereth  and  saith 
unto  them,  He  that  hath  two 
coats,  let  him  impart  to  him  that 
hath  none ;  and  he  that  hath 
meat,  let  him  do  likewise. 

12.  Then  came  also  publicans 
to  be  baptized,  and  said  unto 
him,  Master,  what  shall  we  do? 

13.  And  he  said  unto  them. 
Exact  no  more  than  that  which 
is  appointed  you. 

14.  And  the  soldiers  likewise 
demanded  of  him,  saying,  And 
what  shall  we  do  ?  And  he  said 
unto  them.  Do  violence  to  no 
man,  neither  accuse  any  falsely ; 
and  be  content  with  your  wages. 

15.  And  as  the  people  were  in 

43 


expectation,  and  all  men  mused 
in  their  hearts  of  John,  whether 
he  were  the  Christ  or  not ; 

16.  John  answered,  saying  unto 
them  all,  I  indeed  baptize  you 
with  water;  but  ■  One  mightier 
than  I  Cometh,  thelatchet  of  whose 
shoes  I  am  not  worthy  to  un- 
loose ;  He  shall  baptize  you  with 
the  Holy  Ghost  and  with  fire  ; 

17.  Whose  fan  is  in  His  hand, 
and  He  will  throughly  purge 
His  floor,  and  will  gather  the 
wheat  into  His  garner;  but  the 
chaff  He  will  burn  with  fire  un- 
quenchable. 

18.  And  many  other  things  in 
his  exhortation  preached  he  unto 
the  people. 

19.  But  Herod  the  tetrarch, 
being  reproved  by  him  for  Hero- 
dias  his  brother  Philip's  wife, 
and  for  all  the  evils  which  Herod 
had  done, 

20.  Added  yet  this  above  all, 
that  he  shut  up  John  in  prison. 

21.  Now  when  all  the  people 
were  baptized,  it  came  to  pass, 
that  Jesus  also  being  baptized, 
and  praying,  the  heaven  was 
opened, 

22.  And  the  Holy  Ghost  de- 
cended  in  a  bodily  shape  like  a 
dove  upon  Him,  and  a  voice  came 
from  heaven,  which  said.  Thou 
art  My  beloved  Son ;  in  Thee  I 
am  well  pleased.' 


44  The  Gospel  of  St.  Luke.        [Chap.  iii.  7-22. 

JOHN  is  painted  in  this  lesson  in  three  aspects, — as 
preacher  of  repentance  and  righteousness,  as  herald  of 
Messiah,  and  as  boldly  rebuking  royal  profligacy,  and 
therefore  a  martyr.  His  part  in  Christ's  baptism,  and  the 
baptism  itself,  are  lightly  touched,  while  attention  is  con- 
centrated on  the  signs  of  Divine  abiding  and  approval  which 
attended  it. 

I.  Luke  substantially  coincides  with  Matthew  in  his  ver- 
sion of  the  fiery  words  of  the  preacher  of  repentance  and 
righteousness,  but  adds  the  section  containing  advice  to 
various  classes,  and  so  separates  more  distinctly  the  second 
part  of  John's  message,  namely,  the  announcement  of  the 
coming  Messiah,  from  the  first.  It  was  a  strange,  rough 
reception  which  he  gave  the  multitude.  Was  he  not  thank- 
ful to  see  them  flocking  to  him  ?  Why  did  he  fling  these 
almost  fierce  rebukes  in  their  faces  ?  "  Who  hath  warned  ?  " 
Might  they  not  have  answered,  "  You  ;  "  and  "  Why  should 
we  be  called  the  brood  of  vipers,  because  we  have  come  at 
your  call  ?  "  But  w^hat  moved  his  anger  was  the  very  fact 
that  they  had  come  to  be  baptized,  as  if  that  was  going  to 
do  them  any  good,  and  was  fleeing  from  the  coming  wrath. 
The  disciples,  who  miss  all  the  more  inward  and  deeper 
meanings  of  the  teacher,  and  grasp  only  the  husk  of  some 
form,  give  him  a  sharper  pain  than  even  the  deaf  ears  that 
hear  nothing ;  and,  alas  !  such  scholars  are  generally  in  the 
majority.  The  insufficiency  of  the  mere  baptism  underlies 
the  "  therefore  "  in  verse  8.  The  fruits  will  prove  the  pre- 
sence of  repentance,  without  which  the  baptism,  of  which  it 
is  a  sign,  will  be  naught. 

This  first  sledge-hammer  blow  shatters  one  false  trust; 
namely,  that  in  external  ceremonial  as  cleansing.  Another 
swing  of  the  mace  crushes  another ;  namely,  that  in  natural 
descent  from  the  heir  of  the  promise.  Messiah  was  to  be 
their    Messiah,    the    people    thought.      How  graphic    the 


Less.  VII.]  The  Prophet  of  the  Hig^hest.  45 

"begin"  of  verse  8  is,  as  if  John  saw  the  proud,  foolish 
boast  rising  in  their  faces !  He  does  not  tell  them  that 
they  are  not  Abraham's  children  unless  they  have  Abra- 
ham's "  righteousness,"  but  that  God  can  admit  "  these 
stones " — the  water-worn  rocks  littering  the  channel  of 
Jordan — to  the  privileges  in  which  they  trusted.  Surely 
this  points,  however  dimly,  to  the  transference  of  the  pro- 
mises to  the  Gentiles.  The  third  turn  in  the  hot  stream 
of  indignant  rebuke  goes  deeper  still  in  opposition  to 
his  hearers'  baseless  confidences ;  for  it  attacks  their  whole 
conception  of  the  mission  of  the  Messiah,  and  declares  it 
to  be  an  immediately  impending  work  of  judgment. 

Everything  is  ready,  and  the  moment  is  near.  The 
gleaming  axe  lies  at  the  root  of  the  tree,  and  He  whose  hand 
will  wield  it  will  be  there  presently.  Israel  is  Messiah's 
orchard,  and  when  He  comes  it  is  for  judgment.  The 
principle  of  the  judgment  is  plain,  and  common  sense 
would  teach  it.  Fruitless  trees  must  come  down.  They 
are  good  for  fuel,  and  nothing  else.  That  was  the  shape 
which  Christ's  kingdom  wore  in  John's  eyes ;  and,  though 
we  know  a  great  deal  more  about  it  than  he  did,  and  see 
aspects  of  it  as  its  chief  ones  which  were  all  but  wholly 
hidden  from  him,  we  cannot  venture  to  lose  sight  of  what 
he  saw  so  clearly.  Christ  does  come  for  judgment,  and  the 
only  thing  that  meets  His  judgment  is  righteousness.  It  is 
not  needful  to  bear  bad  fruit  in  order  to  be  consumed. 
The  negative  character  of  not  bearing  good  is  fatal.  How 
that  good  fruit  is  to  be  produced  from  the  barren  and  cor- 
rupt stem  is  not  in  John's  commission  to  say.  We  know 
that  only  if  we  abide  in  Him  shall  we  bring  forth  fruit. 
But  the  law  which  John  announced,  and  the  aspect  of 
Christ's  coming  which  he  proclaimed,  remain  for  ever  true. 

The  questions  of  the  three  classes  peculiar  to  Luke  are 
called  forth  by  John's  warning,  and  ask  what  is  "fruit." 


46  The  Gospel  of  St.  Luke.        [Chap.  iii.  7-22 

Note  the  "  then "  in  verse  10.  The  A  B  C  of  morality, 
charity,  justice,  abstinence  from  class  vices,  are  all  that  he 
requires.  These  homely  pieces  of  goodness  would  be  the 
best  "  fruits  "  of  repentance.  Not  to  do  what  everybody  in 
the  same  calling  does,  and  I  used  to  do,  is  a  great  proof  of 
a  changed  man,  though  the  thing  itself  may  be  very  lowly 
virtue.  We  need  the  lesson  quite  as  much  as  the  multi- 
tudes, or  the  publicans  and  soldiers. 

II.  Verses  15-17  give  John  as  the  herald.  They  coincide 
with  Matthew,  but  have  a  little  preamble  peculiar  to  Luke, 
which  represents  the  subsequent  declaration  as  drawn  from 
John  by  the  doubts  of  the  people  as  to  his  being  the  Christ. 
It  is  a  disclaimer  as  well  as  a  prediction,  and  so  is  an  instance 
of  the  forerunner's  grand,  immovable  humility.  Note,  first, 
his  clear  conception  of  his  own  limits.  His  baptism  was 
with  water,  the  symbol  of  outward  cleansing,  which  might 
or  might  not  be  accompanied  by  real  purifying,  and,  if  it 
were,  was  still  but  cold  and  outward.  Note,  next,  the 
bowing  down  of  the  strong,  stern  spirit  before  the  coming 
One.  How  he  ascribes  to  Him  superiority  even  in  the 
"  strength  "  which  was  his  characteristic,  and  how  he  delights 
to  prostrate  himself  as  unworthy  to  be  His  slave  !  He  stood 
undaunted  before  kings,  and  bore  himself  as  above  his 
generation.  Pharisees  and  priests  could  not  make  him  own 
their  authority,  but  he  would  think  it  honour  too  great  to  be 
let  kneel  at  those  sacred  feet  and  untie  their  sandals.  Is 
any  humility  so  touching  as  that  of  a  strong  and  lofty  spirit  ? 
Is  not  the  gift  of  permission  to  serve  Jesus  in  the  humblest 
offices  a  gift  beyond  our  deserts?  Note,  further,  the  pro- 
found insight  into  Christ's  work.  It  is  twofold, — a  baptism 
in  the  quickening  fire  of  the  Holy  Spirit,  and  a  sifting, 
followed  by  the  destruction  of  the  refuse  as  by  fire.  The 
emblem  of  fire  contrasts  Christ's  baptism  with  his  own, 
which  was  in  water,  and  implies   the   difference   between 


Less.  VII.]  The  Prophet  of  the  Highest.  47 

mere  outward  cleansing,  and  inward,  penetrating,  kindling, 
and  transforming  life.  It  contrasts  with  the  other  fire,  which 
consumes  the  chaff.  Every  man  must  be  plunged  in  one 
or  other  of  these.  Either  the  quickening  and  blessed  fire 
of  the  Spirit,  which  melts  hard  and  warms  cold  hearts,  and 
turns  the  dead  matter  of  our  selfish  natures  into  a  warm 
blaze  of  loving  enthusiasm,  or  else  the  consuming  fire,  is 
the  choice  before  us  all. 

One  thing  or  the  other  Jesus  brings  to  every  soul  which 
comes  in  contact  with  Him.  It  is  joy,  life,  purity,  to  be 
immersed  in  the  one.  It  is  worse  than  death  to  be  swept 
into  the  other.  The  fruitless  trees  and  the  chaff  have  the 
same  destiny,  because  they  mean  the  same  people ;  and  it 
is  worth  observing  that  these  two  figures  occur  side  by  side 
in  Psalm  i.  as  here.  Chaff  is  rootless,  lifeless,  empty.  So 
is  every  life  which  is  not  rooted  in  Jesus,  and  drawing  from 
Him  the  inspiration  of  a  higher  life  which  will  bring  forth 
much  fruit.  The  threshing-floor  is  His,  and  His  is  the 
garner.  He  is  king  and  owner  of  Israel,  and  steps  into 
the  place  of  Jehovah  (Isa.  xxi.  10).  The  people  expected 
Messiah's  coming  to  make  them  first  of  the  nations,  but 
their  pre-eminence  was  but  that  they  were  first  to  feel  His 
sifting  work.  Nor  is  the  garner  less  His.  He  is  the  Lord 
of  the  place  where  all  the  wheat  is  stored,  even  as  fuller 
revelation  teaches  us  that  He  holds  the  keys  of  death  and 
Hades,  and  opens  His  own  heaven  for  all  believers. 

III.  Why  does  Luke  anticipate  the  order  of  events  to 
introduce  the  notice  of  John's  imprisonment  at  this  point  ? 
Probably,  to  mark  more  distinctly  the  introductory  character 
of  his  ministry.  Luke  will  finish  up  his  summary  of  John, 
and,  as  it  were,  get  him  out  of  the  way  before  He  brings 
John's  Lord  upon  the  scene.  This  Gospel  has  no  account 
of  John's  martyrdom.  The  morning  star  fades  before  sun- 
rise.    The  notice  of  his   imprisonment  completes  Luke's 


48  The  Gospel  of  St.  Luke.       [Chap.  iii.  7-22. 

outline  of  his  character  and  work,  as  it  gives  his  fearless 
rebuke  of  highly  placed  vice,  and  shows  him  the  same 
stern  preacher  of  the  same  righteousness  to  royal  sinners 
as  to  the  multitude.  Nay,  his  message  to  the  crowd  was 
gentler  than  that  to  the  king ;  for  while  he  "  preached  good 
tidings  "  to  them,  mingled  with  his  "  exhortations,"  he  had 
only  "reproof"  for  the  hardened  profligate  on  the  throne. 
How  John  got  access  to  the  "king's  houses,"  of  which  he 
was  no  frequenter,  and  in  w^hat  fashion  he  rebuked  Herod, 
whether  privately  or  publicly,  we  do  not  know.  There  is 
no  reference  here  to  Herod's  fear  and  involuntary  respect 
for  the  "just  and  holy"  prophet.  A  heart  half  softened 
and  returning  to  its  hardness  is  harder  than  before.  The 
climax  of  a  bad  man's  guilt  is  his  persecution  of  those  who 
would  win  him  to  goodness  ;  for  it  indicates  his  conviction 
that  they  speak  truth,  and  his  resolution  to  silence  them 
and  it.  The  martyr's  imprisonment  seals  his  own  faithful- 
ness and  the  king's  condemnation. 

IV.  The  condensed  account  of  the  baptism  omits  the 
name  of  John,  and  the  significant  conversation  between 
Jesus  and  him,  recorded  by  Matthew.  All  the  light  is 
concentrated  on  the  single  figure  of  Jesus.  We  have  done 
with  John ;  and  the  administrator  of  the  rite,  and  the  rite 
itself,  are  less  important  than  what  followed.  The  baptism 
is  put  into  a  subordinate  clause,  and  contemplated  as  follow- 
ing on  the  people's  being  baptized.  That  is  to  say,  in  it 
Christ  took  upon  Him  the  fellowship  of  man's  weakness 
and  sinfulness  ;  and  because  His  brethren  needed  cleansing 
and  its  symbol.  He,  the  sinless,  took  part  of  the  same. 
Brief,  then,  as  the  reference  is,  it  contains  the  true  meaning 
of  Christ's  baptism.  Luke  adds  that  He  was  "praying." 
The  Gospel  of  the  Son  of  man  especially  notes  Christ's 
prayers  as  the  token  of  His  true  manhood.  The  signs 
following  were  the  answer,  and  may  help  us  to  understand 


Less.  VII.]  The  Prophet  of  the  Highest.  49 

the  burden  of  the  prayer.  And  the  connection  between 
the  petition  and  the  opened  heavens  may  bring  us  the 
sweet  confidence  that  for  us,  too,  unworthy  though  we  are, 
the  same  blessed  gift  and  voice  will  fall  on  our  hearts  and 
ears,  if  we,  in  His  name,  pray  as  He  did. 

The  sign  is  threefold.  The  opened  heavens  open  not 
only  for  the  descending  dove,  but  for  the  ascending  aspira- 
tion and  gaze,  and  symbolise  the  access  thither  which  that 
Son  had,  who  "is  in  heaven"  even  while  He  has  come  from 
heaven  and  remains  on  earth.  Joined  to  Him  by  faith,  we, 
too,  may  walk  beneath  an  ever-open  heaven,  and  look  up 
through  the  lower  blue  to  the  very  throne.  His  home  and 
ours.  The  descending  dove  recalls  the  brooding  spirit 
hovering  over  chaos,  and  symbolises  the  gentle  Spirit  of 
God  dwelling  in  Him  who  was  meek  and  lowly  of  heart. 
The  whole  fulness  of  that  Spirit  falls  and  abides  on  Him. 
What  must  that  manhood  have  been  which  could  sustain 
such  a  weight  of  glory !  It  dwelt  in  Him  that  He  might 
impart  it  to  us,  and  the  Dove  of  God  might  nest  in  our 
poor  hearts.  The  solemn  voice  which  spoke  brought  to 
Jesus  Himself,  in  His  manhood,  the  assurance  of  His  Son- 
ship,  of  the  perfect  love  and  satisfaction  of  the  Father  in 
Him.  It  was  meant  for  Him,  but  not  for  Him  alone.  If 
we  accept  its  witness,  we,  too,  become  sons ;  and  if  we  find 
God  in  Him,  we  shall  find  Him  well  pleased  even  with  us, 
and  be  "  accepted  in  the  Beloved." 


LESSON   VIII. 


The  Prince  of  Light  and  the  Prince  of  Darkness. 

St.   Luke  iv.  1-13. 


1.  "And  Jesus  being  full  of  the 
Holy  Ghost  returned  from  Jordan, 
and  was  led  by  the  Spirit  into 
the  wilderness, 

2.  Being  forty  days  tempted 
of  the  devil.  And  in  those  days 
He  did  eat  nothing  :  and  when 
they  were  ended,  He  afterward 
hungered. 

3.  And  the  devil  said  unto  Him, 
If  thou  be  the  Son  of  God,  com- 
mand this  stone  that  it  be  made 
bread. 

4.  And  Jesus  answered  him, 
saying.  It  is  written,  That  man 
shall  not  live  by  bread  alone,  but 
by  every  word  of  God. 

5.  And  the  devil,  taking  Him 
up  into  an  high  mountain,  showed 
unto  Him  all  the  kingdoms  of 
the  world  in  a  moment  of  time. 

6.  And  the  devil  said  unto  Him^ 
All  this  power  will  I  give  Thee, 
and  the  glory  of  them  :  for  that 
is  delivered  unto  me;  and  to 
whomsoever  I  will  I  give  it. 


7.  If  Thou  therefore  wilt  wor- 
ship me,  all  shall  be  Thine. 

8.  And  Jesus  answered  and 
said  unto  him.  Get  thee  behind 
me,  Satan  :  for  it  is  written,  Thou 
shalt  worship  the  Lord  thy  God, 
and  Him  only  shalt  thou  serve 

9.  And  he  brought  Him  to 
Jerusalem,  and  set  Him  on  a 
pinnacle  of  the  temple,  and  said 
unto  Him,  If  Thou  be  the  Son  of 
God,  cast  Thyself  down  from 
hence : 

10.  For  it  is  written.  He  shall 
give  His  angels  charge  over  Thee, 
to  keep  Thee : 

11.  And  in  their  hands  they 
shall  bear  Thee  up,  lest  at  any 
time  Thou  dash  thy  foot  against 
stone. 

12.  And  Jesus  answering  said 
unto  him,  It  is  said.  Thou  shalt 
not  tempt  the  Lord  thy  God. 

13.  And  when  the  devil  had 
ended  all  the  temptation,  he  de- 
parted from  Him  for  a  season," 


tF  we  adopt  the  Revised  Version's  reading  and  rendering, 
the  whole  of  the  forty  days  in  the  desert  were  one  long 
assault  of  Jesus  by  Satan,  during  which  the  consciousness  of 
bodily  needs  was  suspended  by  the  intensity  of  spiritual 

50 


Less.viiL]    Prince  of  Light  and  Prince  of  Darkness.     51 

conflict.  Exhaustion  followed  this  terrible  tension,  and  the 
enemy  chose  that  moment  of  physical  weakness  to  bring  up 
his  strongest  battalions.  What  a  contrast  these  days  made 
with  the  hour  of  the  baptism !  And  yet  both  the  opened 
heavens  and  the  grim  fight  were  needful  parts  of  Christ's 
preparation.  As  true  man,  He  could  be  truly  tempted ;  as 
perfect  man,  suggestions  of  evil  could  not  arise  within,  but 
must  be  presented  from  without.  He  must  know  our 
temptations  if  He  is  to  help  us  in  them,  and  He  must  "  first 
bind  the  strong  man"  if  He  is  afterwards  "to  spoil  his 
house."  It  is  useless  to  discuss  whether  the  tempter 
appeared  in  visible  form,  or  carried  Jesus  from  place  to 
place.  The  presence  and  voice  were  real,  though  probably 
if  any  eye  had  looked  on  nothing  would  have  been  seen 
but  the  solitary  Jesus,  sitting  still  in  the  wilderness. 

I.  The  first  temptation  is  that  of  the  Son  of  man  tempted 
to  distrust  God.  Long  experience  had  taught  the  tempter 
that  his  most  taking  baits  were  those  which  appealed  to  the 
appetites  and  needs  of  the  body,  and  so  he  tries  these  first. 
The  run  of  men  are  drawn  to  sin  by  some  form  or  other  of 
these,  and  the  hunger  of  Jesus  laid  Him  open  to  their  power, 
— if  not  on  the  side  of  delights  of  sense,  yet  on  the  side  of 
wants.  The  tempter  quotes  the  Divine  voice  at  the  baptism 
with  almost  a  sneer,  as  if  the  hungry  fainting  Man  before 
him  was  a  strange  "  Son  of  God."  The  suggestion  sounds 
innocent  enough  ;  for  there  would  have  been  no  necessary 
harm  in  working  a  miracle  to  feed  Himself.  But  its  evil  is 
betrayed  by  the  words,  "  If  thou  art  the  Son  of  God,"  and 
the  answer  of  our  Lord,  w^hich  begins  emphatically  with 
"  man,"  puts  us  on  the  right  track  to  understand  why  He 
repelled  the  insidious  proposal  even  while  He  was  faint 
with  hunger.  To  yield  to  it  would  have  been  to  shake  off 
for  His  own  sake  the  human  conditions  which  He  had  taken 
for  our  sakes,  and  to  seek  to  cease  to  be  Son  of  man  in  act- 


52  The  Gospel  of  St.  Luke.       [Chap.  iv.  1-13. 

ing  as  Son  of  God.  He  takes  no  notice  of  the  title  given 
by  Satan,  but  falls  back  on  His  brotherhood  with  man,  and 
accepts  the  laws  under  which  they  live  as  His  conditions. 

The  quotation  from  Deuteronomy,  which  Luke  gives  in 
a  less  complete  form  than  Matthew,  implies,  even  in  that 
incomplete  form,  that  bread  is  not  the  only  means  of  keep- 
ing a  man  in  life,  but  that  God  can  feed  Him,  as  He  did 
Israel  in  its  desert  life,  with  manna ;  or,  if  manna  fails,  by 
the  bare  exercise  of  His  Divine  will.  Therefore  Jesus  will 
not  use  His  power  as  Son  of  God,  because  to  do  so  would 
at  once  take  Him  out  of  the  fellowship  with  man,  and 
would  betray  His  distrust  of  God's  power  to  feed  Him  there 
in  the  desert.  How  soon  His  confidence  was  vindicated 
Matthew  tells  us.  As  soon  as  the  devil  departed  from  Him, 
"  angels  came  and  ministered  unto  Him."  The  soft  rush 
of  their  wings  brought  solace  to  His  spirit,  wearied  with 
struggle,  and  once  again  "  man  did  eat  angels'  food." 

This  first  temptation  teaches  us  much.  It  makes  the 
manhood  of  our  Lord  pathetically  true,  as  showing  Him 
bearing  the  prosaic  but  terrible  pinch  of  hunger,  carried" 
almost  to  its  fatal  point.  It  teaches  us  how  innocent  and 
necessary  wants  may  be  the  devil's  levers  to  overturn  our 
souls.  It  warns  us  against  severing  ourselves  from  our 
fellows  by  the  use  of  distinctive  powers  for  our  own  behoof. 
It  sets  forth  humble  reliance  on  God's  sustaining  will  as 
best  for  us,  even  if  we  are  in  the  desert,  where,  according 
to  sense,  we  must  starve ;  and  it  magnifies  the  Brother's  love, 
who  for  our  sakes  waived  the  prerogatives  of  the  Son  of 
God,  that  He  might  be  the  brother  of  the  poor  and  needy. 

II.  The  second  temptation  is  that  of  the  Messiah,  tempted 
to  grasp  His  dominion  by  false  means.  The  devil  finds 
that  he  must  try  a  subtler  bait.  Foiled  on  the  side  of  the 
physical  nature,  he  begins  to  apprehend  that  he  has  to  deal 
with  One  loftier  than  the  mass  of  men ;  and  so  he  brings 


Less.  VIII.]    Prince  of  Light  and  Prince  of  Darkness.     53 

out  the  glittering  bait,  which  catches  the  more  finely 
organised  natures.  Where  sense  fails,  ambition  may  succeed. 
There  is  nothing  said  now  about  "Son  of  God."  The 
relation  of  Jesus  to  God  is  not  now  the  point  of  attack,  but 
His  hoped-for  relation  to  the  world.  Did  Satan  actually 
transport  the  body  of  Jesus  to  some  eminence  ?  Probably 
not.  It  would  not  have  made  the  vision  of  all  the  kingdoms 
any  more  natural  if  he  had.  The  remarkable  language 
"  showed  ...  all  ...  in  a  moment  of  time  "  describes  a 
physical  impossibility,  and  most  likely  is  meant  to  indicate 
some  sort  of  diabolic  phantasmagoria,  flashed  before  Christ's 
consciousness,  while  His  eyes  were  fixed  on  the  silent, 
sandy  waste. 

There  is  much  in  Scripture  that  seems  to  bear  out  the 
boast  that  the  kingdoms  are  at  Satan's  disposal.  But  he  is 
"  the  father  of  lies  "  as  well  as  the  "  prince  of  this  world,"  and 
we  may  be  very  sure  that  his  authority  loses  nothing  in  his 
telling.  If  we  think  how  many  thrones  have  been  built  on 
violence  and  sustained  by  crime,  how  seldom  in  the  world's 
history  the  right  has  been  uppermost,  and  how  little  of  the 
fear  of  God  goes  to  the  organisation  of  society,  even  to-day, 
in  so-called  Christian  countries,  we  shall  be  ready  to  feel 
that  in  this  boast  the  devil  told  more  truth  than  we  like  to 
believe.  Note  that  he  acknowledges  that  the  power  has 
been  "  given,"  and  on  the  fact  of  the  delegation  of  it  rests 
the  temptation  to  worship.  He  knew  that  Jesus  looked 
forward  to  becoming  the  world's  King,  and  he  offers  easy 
terms  of  winning  the  dignity.  Very  cunning  he  thought 
himself,  but  he  had  made  one  mistake.  He  did  not  know 
what  kind  of  kingdom  Jesus  wished  to  establish.  If  it  had 
been  one  of  the  bad  old  pattern,  like  Nebuchadnezzar's  or 
Caesar's,  his  offer  would  have  been  tempting,  but  it  had  no 
bearing  on  one  who  meant  to  reign  by  love,  and  to  buy 
love  by  loving  to  the  death. 


54  The  Gospel  of  St.  Luke.       [Chap.  iv.  1-13. 

Worshipping  the  devil  could  only  help  to  set  up  a  devil's 
kingdom.  Jesus  wanted  nothing  of  the  "  glory "  which 
had  been  "  given "  him.  His  an&wer,  again  taken  from 
Deuteronomy,  is  His  declaration  that  His  kingdom  is  a 
kingdom  of  obedience,  and  that  He  will  only  reign  as  God's 
representative.  It  defines  His  own  position  and  the  genius 
of  His  dominion.  It  would  come  to  the  tempter's  ears  as 
the  broken  law,  which  makes  his  misery  and  turns  all  his 
*'  glory  "  into  ashes.  This  is  our  Lord's  decisive  choice,  at 
the  outset  of  His  public  work,  of  the  path  of  suffering  and 
death.  He  renounces  all  aid  from  such  arts  and  methods 
as  have  built  up  the  kingdoms  of  earth,  and  presents  Himself 
as  the  antagonist  of  Satan  and  his  dominion.  Henceforth 
it  is  war  to  the  knife. 

For  us,  the  lessons  are  plain.  We  have  to  learn  what 
sort  of  kingdom  Jesus  sets  up.  We  have  to  beware,  in  our 
own  little  lives,  of  ever  seeking  to  accomplish  good  things 
by  questionable  means,  of  trying  to  carry  on  Christ's  work 
with  the  devil's  weapons.  When  churches  lower  the 
standard  of  Christian  morality,  because  keeping  it  up  would 
alienate  wealthy  or  powerful  men,  when  they  wink  hard  at 
sin  which  pays,  when  they  enlist  envy,  jealousy,  emulation 
of  the  baser  sort  in  the  service  of  religious  movements,  are 
they  not  worshipping  Satan  ?  and  will  not  their  gains  be  such 
as  he  can  give,  and  not  such  as  Christ's  kingdom  grows  by  ? 
Let  us  learn,  too,  to  adore  and  be  thankful  for  the  calm  and 
fixed  decisiveness  with  which  Jesus  chose  from  the  begin- 
ning, and  trod  until  the  end,  with  bleeding  but  unreluctant 
feet,  the  path  of  suffering  on  His  road  to  His  throne. 

III.  The  third  temptation  tempts  the  worshipping  Son  to 
tempt  God.  Luke  arranges  the  temptations  partly  from  a 
consideration  of  locality,  the  desert  and  the  mountain  being 
near  each  other,  and  partly  in  order  to  bring  out  a  certain 
sequence  in  them.     First  comes  the  appeal  to  the  physical 


Less.  VIII.]    Prince  of  Light  and  Prince  of  Darkness.     55 

nature,  then  that  to  the  finer  desires  of  the  mind ;  and  these 
having  been  repelled,  and  the  resolve  to  worship  God 
having  been  spoken  by  Jesus,  Luke's  third  temptation  is 
addressed  to  the  devout  soul,  as  it  looks  to  the  cunning  but 
shallow  eyes  of  the  tempter.  Matthew,  on  the  other  hand, 
in  accordance  with  his  point  of  view,  puts  the  specially 
Messianic  temptation  last.  The  actual  order  is  as  undis- 
coverable  as  unimportant.  In  Luke's  order  there  is 
substantially  but  one  change  of  place,  from  the  solitude  of 
the  wilderness  to  the  temple.  As  we  have  said,  the  change 
was  probably  not  one  of  the  Lord's  body,  but  only  of  the 
scenes  flashed  before  His  mind's  eye.  "The  pinnacle  of 
the  temple  "  may  have  been  the  summit  that  looked  down 
into  the  deep  valley,  where  the  enormous  stones  of  the  lofty 
wall  still  stand,  and  which  must  have  been  at  a  dizzy  height 
above  the  narrow  glen  on  the  one  side  and  the  temple 
courts  on  the  other.  There  is  immense,  suppressed  rage 
and  malignity  in  the  recurrence  of  the  sneer,  "  If  thou  art 
the  Son  of  God,"  and  in  the  use  of  Christ's  own  weapon  of 
defence,  the  quotation  of  Scripture. 

What  was  wrong  in  the  act  suggested?  There  is  no 
reference  to  the  effect  on  the  beholders,  as  has  often  been 
supposed;  and,  if  we  are  correct  in  supposing  that  the 
whole  temptation  was  transacted  in  the  desert,  there  could 
be  none.  But  plainly  the  point  of  it  was  the  suggestion  that 
Jesus  should,  of  His  own  accord  and  needlessly,  put  Him- 
self in  danger,  expecting  God  to  deliver  Him.  It  looked 
like  devout  confidence ;  it  was  really  "  tempting  God."  It 
looked  like  the  very  perfection  of  the  trust  with  which,  in 
the  first  round  of  this  duel,  Christ  had  conquered ;  it  was 
really  distrust,  as  putting  God  to  proof  whether  He  would 
keep  His  promises  or  no.  It  looked  like  the  very  perfection 
of  that  worship  with  which  He  had  overcome  in  the  second 
round  of  the  fight ;  it  was  really  self-will  in  the  mask  of 


56  The  Gospel  of  St.  Luke.       [chap.iv.  1-13. 

devoutness.  It  tempted  God,  because  it  sought  to  draw 
Him  to  fulfil  to  a  man  on  self-chosen  paths  His  promises  to 
those  who  walk  in  ways  which  He  has  appointed. 

We  trust  God  when  we  look  to  Him  to  deliver  us  in  perils 
met  in  meek  acceptance  of  His  will.  We  tempt  Him  when 
we  expect  Him  to  save  us  from  those  encountered  on  roads 
that  we  have  picked  out  for  ourselves.  Such  presumption 
disguised  as  filial  trust  is  the  temptation  besetting  the  higher 
regions  of  experience,  to  which  the  fumes  of  animal  passions 
and  the  less  gross  but  more  dangerous  airs  from  the  desires 
of  the  mind  do  not  ascend.  Religious  men  who  have  con- 
quered these  have  still  this  foe  to  meet.  Spiritual  pride, 
the  belief  that  we  may  venture  into  dangers  either  to  our 
natural  or  to  our  religious  life,  where  no  call  of  duty  takes 
us,  the  thrusting  ourselves,  unbidden,  into  circumstances 
where  nothing  but  a  miracle  can  save  us, — these  are  the 
snares  which  Satan  lays  for  souls  which  have  broken  his 
coarser  nets.  The  three  answers  with  which  Jesus  over- 
came are  the  mottoes  by  which  we  shall  conquer.  Trust 
God,  by  whose  will  we  Hve.  Worship  God,  in  whose  service 
we  get  all  of  this  world  that  is  good  for  us.  Tempt  not  God, 
whose  angels  keep  us  in  our  ways,  when  they  are  His  ways, 
and  who  reckons  trust  that  is  not  submission  to  His  ways 
to  be  tempting  God,  and  not  trusting  Him. 

"  All  the  temptation  "  was  ended.  So  these  three  made 
a  complete  whole,  and  the  quiver  of  the  enemy  was  for  the 
time  empty.  He  departed  "  for  a  season,"  or,  rather,  until 
an  opportunity.  He  was  foiled  when  he  tried  to  tempt  by 
addressing  desires.  His  next  assault  will  be  at  Gethsemane 
and  Calvary,  when  dread  and  the  shrinking  from  pain  and 
death  will  be  assailed  as  vainly. 


LESSON  IX. 


The  Nearer  to  Jesus,  the  Farther  from  Christ. 

St.  Luke  iv.  16-32. 


16.  "And  he  came  to  Naza- 
reth, where  He  had  been  brought 
up  :  and,  as  His  custom  was.  He 
went  into  the  synagogue  on  the 
sabbath  day,  and  stood  up  for  to 
read. 

17.  And  there  was  dehvered 
unto  Him  the  book  of  the  prophet 
Esaias.  And  when  He  had 
opened  the  book,  He  found  the 
place  where  it  was  written, 

18.  TheSpiritof  the  Lord  is  up- 
on me,  because  He  hath  anointed 
me  to  preach  the  gospel  to  the 
poor ;  He  hath  sent  me  to  heal 
the  brokenhearted,  to  preach 
deliverance  to  the  captives,  and 
recovering  of  sight  to  the  blind, 
to  set  at  liberty  them  that  are 
bruised. 

19.  To  preach  the  acceptable 
year  of  the  Lord. 

20.  And  He  closed  the  book, 
and  He  gave  it  again  to  the  minis- 
ter, and  sat  down.  And  the  eyes  of 
all  them  that  were  in  the  syna- 
gogue were  fastened  on  Him. 

21.  And  He  began  to  say  unto 
them,  This  day  is  this  scripture 
fulfilled  in  your  ears, 

22.  And  all  bare  Him  witness, 
and  wondered  at  the  gracious 
words  which  proceeded  out  of 
His  mouth.  And  they  said.  Is  not 
this  Joseph's  son  ? 

23.  And  He  said  unto  them.  Ye 
will  surely  say  unto  me  this 
proverb,  Physician,  heal  thyself: 


whatsoever  we  have  heard  done 
in  Capernaum,  do  also  here  in 
thy  country. 

24.  And  He  said,  Verily  I  say 
unto  you,  No  prophet  is  accepted 
in  his  own  country. 

25.  But  I  tell  you  of  a  truth, 
many  widows  were  in  Israel  in 
the  days  of  Elias,  when  the 
heaven  was  shut  up  three  years 
and  six  months,  when  great  fam- 
ine was  throughout  all  the  land  ; 

26.  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a 
city  of  Sidon,  unto  a  woman  that 
was  a  widow. 

27.  And  many  lepers  were  in 
Israel  in  the  time  of  Eliseus  the 
prophet ;  and  none  of  them  was 
cleansed,  saving  Naaman  the 
Syrian. 

28.  And  all  they  in  the  syna- 
gogue, when  they  heard  these 
things,  were  filled  with  wrath. 

29.  And  rose  up,  and  thrust 
Him  out  of  the  city,  and  led  Him 
unto  the  brow  of  the  hill  whereon 
their  city  was  built,  that  they 
might  cast  Him  down  headlong. 

30.  But  He  passing  through  the 
midst  of  them  went  His  way, 

31.  And  came  down  to  Caper- 
naum, a  city  of  Galilee,  and 
taught  them  on  the  Sabbath 
days. 

32.  And  they  were  astonished 
at  His  doctrine :  for  His  word  was 
with  power." 


57 


58  The  Gospel  of  St.  Luke.      [Chap.  iv.  16-32. 

THE  Gospel  of  the  King,  which  is  Matthew's,  begins 
Christ's  ministry  with  the  laws  of  His  kingdom,  in  the 
Sermon  on  the  Mount.  The  Gospel  of  the  servant,  which  is 
Mark's,  plunges  at  once  into  the  narrative  of  His  acts.  The 
Gospel  of  the  Son  of  man,  which  is  Luke's,  keeps  up  the 
note  struck  in  its  accounts  of  the  birth  and  youth  by  giving 
as  His  first  reported  discourse  this  one,  in  the  place  "  where 
He  had  been  brought  up,"  and  in  the  synagogue  into  which 
it  had  been  "  His  custom  "  from  childhood  to  enter  on  the 
Sabbath.  It  was  a  natural  feeling  which  drew  His  feet 
thither,  that  He  might  win  disciples  among  the  companions 
of  His  boyhood.  The  events  of  His  first  visit  to  Jerusalem, 
as  given  by  John's  Gospel,  had  probably  just  preceded ; 
and  the  rumour  of  these,  as  well  as  of  His  miracles  in 
Capernaum,  may  have  brightened  His  reputation  among 
His  fellow-villagers.  One  can  fancy  the  curious  looks  of 
the  congregation,  and  the  busy  remembrances  filling  His 
heart  on  that  Sabbath. 

The  lesson  falls  into  two  parts ;  the  first  giving  Christ's 
conception  of  His  work,  and  the  effect  that  produced  on 
the  listeners ;  the  second  giving  His  view  of  its  univer- 
sality, and  the  effect  of  that. 

I.  There  would  be  a  hush  in  the  synagogue  as  He  stood 
up,  in  accordance  with  custom,  to  read.  The  attendant 
handed  Him  the  roll  for  the  second  lesson  of  the  service. 
He  "found  the  place"  implies  not,  as  is  often  said,  a 
providential  guidance,  but  a  search  for  the  passage  which 
He  chose.  He  probably  read  from  the  Hebrew,  but  we 
cannot  tell  whether  He  or  Luke  introduced  the  quotation 
in  verse  18  from  Isaiah  Iviii.  However  that  may  be,  it  was 
surely  Jesus  who  stopped  in  the  middle  of  a  verse,  and  said 
nothing  about  "  the  day  of  vengeance  of  our  God,"  but 
kept  the  sweet  and  radiant  side  of  His  mission  unshaded 
by  any  terror.     It  was  intended  to   be  unsullied  light,  and 


Less.  IX.]    Nearer  to  Jesus,  Farther  from  Christ.  59 

He  will  not  speak  of  the  attendant  possible  darkness. 
He  seated  Himself,  as  became  a  teacher,  and  then,  amid 
the  eager  attention  of  all,  declared  at  length  (for  Luke's 
"began"  shows  that  He  abbreviates  the  discourse)  His 
claims  to  be  Messiah. 

This  solemn  beginning  of  His  ministry,  as  recorded  in 
Luke,  suggests  many  thoughts.  Note  how  definite  and 
complete  His  conception  of  His  work  is,  from  the  first. 
He  knew  what  He  had  come  to  be  and  do.  His  aims 
neither  cleared  nor  grew,  but  were  sun-clear  and  world-wide 
from  the  beginning.  That  is  not  the  experience  of  God's 
other  servants.  They  are  led  by  undreamed-of  ways  to  an 
end  which  would  have  stunned  or  crushed  them,  if  known 
at  the  starting-post.  But  Jesus  had  no  mist  on  His  future, 
nor  any  unconsciousness  of  His  significance. 

Note,  too,  that  Christ's  great  theme  was  always  Himself. 
Other   teachers   have   all   had    to   say,    "  We   preach   not 

ourselves,  but "     This  Man  did  preach  Himself     He 

has  said  many  glorious  and  sweet  words  about  God,  many 
tender  things  about  our  sorrows,  many  solemn  commands 
of  duties,  many  deep  utterances  piercing  to  the  heart  of 
things  present  and  to  come,  but  His  truly  characteristic  and 
unparalleled  teaching  is  about  Himself.  His  demand  is 
not,  believe  this  or  that  which  I  tell,  but  believe  in  Me ; 
and  there,  in  the  synagogue,  among  old  men  who  had  seen 
Him  in  His  cradle,  and  young  ones  who  had  played  with 
Him  in  the  streets,  and  neighbours  who  had  known  Him 
as  the  maker  of  their  rustic  carpentry,  He  begins  His 
ministry  by  claiming  that  the  great  prophecy  is  fulfilled  in 
Him.  If  this  is  not  the  speech  of  incarnate  Divinity,  it 
is  the  boasting  of  arrogant  egotism.  How  does  such  a 
sermon  agree  with  "  meek  and  lowly  "  ?  and  did  anybody 
else  ever  proclaim  his  own  meekness  side  by  side  with  such 
words,  and  get  people  to  believe  him  ? 


-/ 


6o  The  Gospel  of  St.  Luke.      [Chap.  iv.  16-32 

And  what  a  work  shines  before  Him  !  He  lays  His  hand 
on  the  prophet's  utterance,  and  says,  "  It  is  mine."  The 
prophet  was  also  a  prophecy,  and  His  anointing  with  the 
Spirit  to  proclaim  a  year  of  enfranchisement  and  jubilee 
was  but  a  foreshadowing  of  the  true  Speaker  for  and  from 
God,  who  proclaimed  and  brought  true  freedom.  Mark 
Christ's  consciousness  of  possessing  the  Divine  Spirit.  It 
is  the  permanent  effect  of  the  sign  at  His  baptism.  Note, 
too.  His  assurance  that  He  is  the  Anointed,  the  Christ. 
The  Samaritan  woman  had  received  an  equally  plain 
statement,  and  now  the  very  people  who  had  been  most 
familiar  with  Him  hear  a  claim  which  must  have  startled 
them,  and  was  seldom  repeated  until  He  stood  before  the 
high-priest. 

Observe,  too,  the  view  of  men's  condition  impHed. 
They  are  poor,  captives,  blind,  bruised.  The  loving,  sad 
eye  is  already  looking  on  humanity  with  clear  insight  and 
yearning  pity.  They  who  are  called  of  God  to  help  men 
have  to  take  men's  sorrows  betimes  into  their  own  hearts. 
They  who  are  fit  to  be  welcomed  and  helped  by  Jesus 
must  accept  and  feel  the  truth  of  His  estimate  of  their  state. 
Mark  the  calm  consciousness  of  power  to  grapple  with  and 
overcome  all  these  miseries.  He  has  no  temptation  to 
under-estimate  the  disease,  for  He  is  sure  that  He  can  cure 
it.  There  stands  a  humble  Galilean  peasant,  and  singly 
fronts  a  world  full  of  wretchedness,  blindness,  bondage,  and 
bruises,  and  asserts  that  power  to  remedy  all  is  in  Him. 
Was  He  right  or  wrong  ?  If  He  was  right,  what  and  who 
is  He? 

What  did  the  people  who  knew  Him  so  well  think  of 
His  words  ?  They  "  bare  Him  witness."  Something  in 
their  hearts  was  stirred  by  the  gracious  manner  as  well  as 
substance  of  His  words,  and  endorsed  His  claims  and  drew 
the  hearers  towards   Him.     That  inward  witness   speaks 


Less.  IX.]    Nearer  to  Jesus,  Farther  from  Christ.  6i 

still.  Will  the  testimony  within  be  listened  to,  or  stifled  ? 
Life  and  death  hang  on  the  answer.  The  balance  wavers 
for  a  moment,  and  then  goes  the  wrong  way.  A  cold  jet 
of  criticism  is  turned  on;  and  when  the  hearers  got  to 
saying,  "  Is  not  this  Joseph's  son  ? "  (which  He  was  not), 
all  was  over.  We  should  probably  have  done  the  same  if 
we  had  been  there.  Let  us  take  heed  how  we  deal  with  the 
witness  of  our  own  hearts  to  Jesus ;  for  we,  too,  are  in  danger 
of  drowning  its  voice  by  noisy  prejudices  and  inclinations, 

II.  Jesus  sees  how  their  thoughts  are  running,  and  meets 
the  unspoken  demand  by  a  flat  negative.  The  descent 
from  their  first  impressions  is  swift  and  sure.  If  they  have 
begun  with  remembering  His  apparent  origin,  they  will  soon 
get  lower  down  into  the  chill  fog  of  sarcasm,  and  a  mood 
half  angry  that  Capernaum  should  have  been  more  favoured 
than  they,  and  half  sceptical  whether  these  wonders,  which 
had  made  such  a  noise,  had  ever  been  done  at  all. 

Sadly  Jesus  sees  His  hopes  of  these  men,  so  dear  by 
early  association,  fading,  and  comes  to  experience,  what  He 
had  so  often  to  feel,  that  ordinary  people  cannot  believe  in 
the  extraordinary  gifts  of  a  neighbour  of  their  own.  "  Far- 
away birds  have  fine  feathers."  It  is  difficult  to  pierce 
through  the  visible  similarities  of  the  outward  life  of  the 
prophet  and  his  next-door  neighbour,  and  to  recognise 
greatness  which  we  have  seen  constantly.  It  has  been  the 
way  of  the  blind  world  in  all  ages,  and  will  be  till  the  end. 
Jesus  is  the  eminent  example ;  and  this  is  the  first  of  the 
long  series  of  rejections  by  those  who  knew  Him  least,  just 
because  they  knew  Him  so  well.  "  He  came  unto  His 
own,  and  His  own  received  Him  not."  Thus  early  in  His 
career  did  He  cast  His  own  fate  into  that  sad  saying,  which 
described  it  all,  "  No  prophet  is  accepted  in  his  own 
country."  Does  it  not  sound  here  like  the  first  utterance  of 
a  new  and  painful  conviction  just  forced  on  Him  ? 


62  The  Gospel  of  St.  Luke.      [Chap.  iv.  16-32. 

But  note  how  immediately  He  passes  to  the  thought  of 
His  world-wide  mission.  The  handful  of  Nazarenes  become 
representative  of  the  nation,  and  their  rejection  of  Him  the 
occasion  of  the  blessings  passing  to  the  heathen.  If  Jesus 
had  not  long  been  familiar  with  this  thought,  it  could  not 
have  come  to  Him  now  so  quickly  or  so  clearly,  nor  been 
announced  so  decisively  and  calmly.  Obviously  He  entered 
on  His  ministry  with  the  consciousness  that  His  kingdom 
was  as  wide  as  humanity,  and  His  blessings  meant  for  all 
the  lonely  and  diseased  everywhere.  Note,  too,  how  His 
mind  is  saturated  with  Scripture.  It  was  His  weapon  in 
His  desert  conflict ;  it  is  His  unanswerable  demonstration 
that  Israel's  prophets  carry  blessings  to  Gentiles.  Observe 
the  boldness  of  selecting  His  examples  from  the  hereditary 
enemies  of  Israel.  Sidon  and  Damascus  were  objects  of 
bitter  hatred  in  old  days,  and  yet  they  received  the  gifts. 
The  sting  of  the  examples  lay  not  only  in  the  inclusion  of 
the  alien,  but  in  the  exclusion  of  the  Jew, — and  that  is 
insisted  on  emphatically.  Clearly  our  Lord  has  the 'whole 
future  course  of  the  gospel  before  Him,  and  it  is  significant 
of  Luke's  point  of  view  that  He  should  be  the  only  one  to 
tell  us  how,  thus  early  in  His  career,  Jesus  stretched  the 
arms  of  His  pitying  help  to  embrace  the  world. 

No  wonder  that  they  "  were  filled  with  wrath."  Their 
interest  had  quickly  cooled.  The  carping  question  and  the 
craving  for  miracle  had  effectually  damped  the  incipient 
admiration.  No  doubt  the  words  of  prophecy  had  stirred 
some  hopes  of  mere  political  freedom  in  these  fierce 
Galileans,  in  whose  remoter  province  opposition  to  Rome 
smouldered  in  every  corner,  ready  to  break  into  a  blaze 
with  little  fanning,  and,  if  He  had  preached  revolt,  He 
might  have  beat  up  a  following.  But  this  declaration  that 
the  outside  heathen  were  to  have  a  share  in  the  healing, 
sight,  and  liberty  which  He  proclaimed  extinguished  all 


Less.  IX.]    Nearer  to  Jesus,  Farther  from  Christ.  63 

the  dreams  of  a  political  Messiah  ;  and  that  helped  to  make 
the  Nazarenes  the  angrier.  How  true  to  the  passionate 
Eastern  nature  is  the  sudden  burst  of  wrath  !  They  '*rose 
up,"  interrupting  the  synagogue  service,  and,  in  the  whirl- 
wind of  their  fury,  drag  Him  to  some  cliff,  high  enough  to 
kill  any  one  thrown  over  it.  What  an  end  to  all  the  early 
years  and  to  the  possibihties  which  lay  before  the  Naza- 
renes ! 

Let  us  learn  how  little  the  mere  familiarity  with  Christ  in 
the  flesh  availed  to  open  men's  eyes  to  His  beauty,  and  let 
us  beware  lest  a  similar  familiarity  with  the  letter  of  the 
record  of  His  life  may  equally  blind  us  to  our  need  of  Him 
and  His  Divine  authority  over  us,  and  Divine  power  to  help 
and  heal  us.  Let  us  take  heed  that  we  yield  to  and  follow 
out  the  stirrings  of  conviction  in  our  inmost  hearts ;  and 
remember,  for  warning  against  dealing  lightly  with  these, 
that  the  same  people  who  one  half-hour  bare  witness  to 
Jesus,  and  wondered  at  His  gracious  words,  were  ready  to 
fling  Him  over  the  rock  the  next,  and,  so  far  as  we  know, 
lost  Him  for  ever  when  He  passed  through  their  midst  and 
went  His  way.  That  way  led  Him  out  from  the  little 
village  of  His  birth  into  the  wide  world.  It  leads  Him  to 
each  heart  that  is  sad  and  sore,  and  brings  Him  to  our 
doors  with  hands  pierced,  and  laden  with  blessings. 


LESSON  X. 


A  Sabbath  in  Capemaum. 

St.  Luke  iv.  33-44. 


33.  "And  in  the  synagogue 
there  was  a  man,  which  had  a 
spirit  of  an  unclean  devil,  and 
cried  out  with  a  loud  voice, 

34.  Saying,  Let  us  alone :  what 
have  we  to  do  with  Thee,  thou 
Jesus  of  Nazareth  ?  art  Thou 
come  to  destroy  us?  I  know 
Thee  who  Thou  art ;  the  Holy 
One  of  God. 

35.  And  Jesus  rebuked  him, 
saying.  Hold  thy  peace,  and  come 
out  of  him.  And  when  the  devil 
had  thrown  him  in  the  midst,  he 
came  out  of  him,  and  hurt  him 
not. 

36.  And  they  were  all  amazed* 
and  spake  among  themselves, 
saying.  What  a  word  is  this !  for 
with  authority  and  power  He 
commandeth  the  unclean  spirits, 
and  they  come  out. 

37.  And  the  fame  of  Him  went 
out  into  every  place  of  the  country 
round  about. 

38.  And  He  arose  out  of  the 
synagogue,  and  entered  into 
Simon's  house.  And  Simon's 
wife's  mother  was  taken  with  a 


great   fever;  and  they  besought 
Him  for  her. 

39.  And  He  stood  over  her, 
and  rebuked  the  fever ;  and  it 
left  her :  and  immediately  she 
arose  and  ministered  unto  them. 

40.  Now  when  the  sun  was 
setting,  all  they  that  had  any  sick 
with  divers  diseases  brought  them 
unto  Him ;  and  He  laid  His  hands 
on  every  one  of  them,  and  healed 
them. 

41.  And  devils  also  came  out 
of  many,  crying  out,  and  saying, 
Thou  art  Christ  the  Son  of  God. 
And  He  rebuking  them  suffered 
them  not  to  speak  :  for  they  knew 
that  He  was  Christ. 

42.  And  when  it  was  day,  He 
departed  and  went  into  a  desert 
place:  and  the  people  sought 
Him,  and  came  unto  Him,  and 
stayed  Him,  that  He  should  not 
depart  from  them. 

43.  And  He  said  unto  them,  I 
must  preach  the  kingdom  of  God 
to  other  cities  also  :  for  therefore 
am  I  sent. 

44.  And  He  preached  in  the 
synagogues  of  Galilee." 


THERE  are  seven  references  to  Christ's  preaching  in 
the  synagogues  in  this  chapter,  and  only  two  in  the 
rest  of  this  Gospel.     Probably  our  Lord  somewhat  changed 

64 


Less.x.]  A  Sabbath  in  Capernaum.  65 

His  method,  and  Luke,  as  the  evangelist  of  the  Gospel  for 
Gentile  as  well  as  Jew,  emphasises  the  change,  as  foreshadow- 
ing and  warranting  the  similar  procedure  in  Paul's  preaching. 
This  lesson  takes  us  down  from  the  synagogue  at  Nazareth, 
among  its  hills,  to  that  at  Capernaum,  on  the  lakeside, 
where  Jesus  was  already  known  as  a  worker  of  miracles. 
The  two  Sabbaths  are  in  sharp  contrast.  The  issue  of  the 
one  is  a  tumult  of  fury  and  hate ;  that  of  the  other,  a  crowd 
of  suppliants  and  an  eager  desire  to  keep  Him  with  them. 
The  story  is  in  four  paragraphs,  each  showing  a  new  phase 
of  Christ's  power  and  pity. 

I.  Verses  33-37  present  Christ  as  the  Lord  of  that  dark 
world  of  evil.  The  hushed  silence  of  the  synagogue, 
listening  to  His  gentle  voice,  was  suddenly  broken  by 
shrieks  of  rage  and  fear,  coming  from  a  man  who  had  been 
sitting  quietly  among  the  others.  Possibly  his  condition 
had  not  been  suspected  until  Christ's  presence  roused  his 
dreadful  tyrant.  The  man's  voice  is  at  the  demon's  service, 
and  not  only  Jesus  recognises  what  speaks  through  the 
wretched  victim.  We  take  for  granted  the  reality  of 
demoniacal  possession,  as  certified,  for  all  who  believe 
Jesus,  by  His  words  and  acts  in  reference  to  it,  as  well  as 
forced  on  us  by  the  phenomena  themselves,  which  are 
clearly  distinguishable  from  disease,  madness,  or  sin.  The 
modern  aversion  to  the  supernatural  is  quite  as  much  an 
unreasonable  prejudice  as  any  old  woman's  belief  in  witch- 
craft; and  Professor  Huxley,  making  clumsy  fun  of  the 
"  pigs  at  Gadara,"  is  holding  opinions  in  the  same  sublime 
indifference  to  evidence  of  facts  as  the  most  superstitious 
object  of  his  narrow-visioned  scorn. 

Napoleon  called  "  impossible  "  a  "beast  of  word."  So  it 
is  in  practical  life, — and  no  less  so  when  glibly  used  to  dis- 
credit well-attested  facts.  We  neither  aspire  to  the  om- 
niscience, which  pronounces  that  there  can  be  no  possession 

5 


66  The  Gospel  of  St.  Luke.      [Chap.  iv.  33-44. 

by  evil  spirits,  nor  venture  to  brush  aside  the  testimony  of 
the  Gospels  and  the  words  of  Christ,  in  order  to  make  out 
such  a  contention. 

Note  the  rage  and  terror  of  the  demon.  The  presence 
of  purity  is  a  sharp  pain  to  impurity,  and  an  evil  spirit  is 
stirred  to  its  depths  when  in  contact  with  Jesus.  Monstrous 
growths  that  love  the  dark  shrivel  and  die  in  sunshine. 
The  same  presence  which  is  joy  to  some  may  be  a  very  hell 
to  others.  We  may  approach  even  here  that  state  of  feeling 
which  broke  out  in  these  shrieks  of  malignity,  hatred,  and 
dread.  It  is  an  awful  thing  when  the  only  relief  is  to  get 
away  from  Jesus,  and  when  the  clearest  recognition  of  His 
holiness  only  makes  us  the  more  eager  to  disclaim  any 
connection  with  Him.  That  is  the  hell  of  hells.  In  its 
completeness,  it  makes  the  anguish  of  the  demon ;  in  its 
rudiments,  it  is  the  misery  of  some  men. 

Observe,  too,  the  unclean  spirit's  knowledge,  not  only  of 
the  birthplace  and  name,  but  of  the  character  and  Divine 
relationship  of  Jesus.  That  is  one  of  the  features  of  deihoni- 
acal  possession  which  distinguish  it  from  disease  or  insanity, 
and  is  quite  incapable  of  explanation  on  any  other  ground. 
It  gives  a  glimpse  into  a  dim  region,  and  suggests  that  the 
counsels  of  heaven,  as  eifected  on  earth,  are  keenly  watched 
and  understood  by  eyes  whose  gleam  is  unsoftened  by  any 
touch  of  pity  or  submission.  It  is  most  natural,  if  there  are 
such  spirits,  that  they  should  know  Jesus  while  men  knew 
Him  not,  and  that  their  hatred  should  keep  pace  with  their 
knowledge,  even  while  by  the  knowledge  the  hatred  was 
seen  to  be  vain. 

Observe  Christ's  tone  of  authority  and  sternness.  He 
had  pity  for  men,  who  were  capable  of  redemption ;  but 
His  words  and  demeanour  to  the  spirits  are  always  severe. 
He  accepts  the  most  imperfect  recognition  from  men,  and 
often  seems  as  if  labouring  to  evoke  it ;  but  He  silences  the 


Less.x.]  A  Sabbath  in  Capernaum.  67 

spirits'  clear  recognition.  The  confession  which  is  "  unto 
salvation  "  comes  from  a  heart  that  loves,  not  merely  from 
a  head  that  perceives ;  and  Jesus  accepts  nothing  else. 
He  will  not  have  His  name  soiled  by  such  lips. 

Note,  still  further,  Christ's  absolute  control  of  the  demon. 
His  bare  word  is  sovereign,  and  secures  outward  obedience, 
though  from  an  unsubdued  and  disobedient  will.  He  cannot 
make  the  foul  creature  love,  but  He  can  make  him  act. 
Surely  Omnipotence  speaks,  if  demons  hear  and  obey.  Their 
king  had  been  conquered,  and  they  knew  their  master.  The 
strong  man  had  been  bound,  and  this  is  the  spoiling  of  his 
house.  The  question  of  the  wondering  worshippers  in  the 
synagogue  goes  to  the  root  of  the  matter,  when  they  ask  what 
they  must  think  of  the  whole  message  of  One  whose  word 
gives  law  to  the  unclean  spirits ;  for  the  command  to  them  is 
a  revelation  to  us,  and  we  learn  His  Godhead  by  the  power  of 
His  simple  word,  which  is  but  the  forth-putting  of  His  will. 

We  cannot  but  notice  the  lurid  light  thrown  by  the  exist- 
ence of  such  spirits  on  the  possibility  of  undying  and  re- 
sponsible beings  reaching,  by  continued  alienation  of  heart 
and  will  from  God,  a  stage  in  which  they  are  beyond  the 
capacity  of  improvement,  and  outside  the  sweep  of  Christ's 
pity. 

II.  Verses  38  and  39  show  us  Christ  in  the  gentleness  of 
His  healing  power,  and  the  immediate  service  of  gratitude  to 
Him.  The  scene  in  the  synagogue  manifested  "  authority 
and  power,"  and  was  prompted  by  abhorrence  of  the  demon 
even  more  than  by  pity  for  his  victim  ;  but  now  the  Lord's 
tenderness  shines  unmingled  with  sternness.  Mark  gives 
details  of  this  cure,  which,  no  doubt,  came  from  Peter, — 
such  as  his  joint  ownership  of  the  house  with  his  brother,  the 
names  of  the  companions  of  Jesus,  and  the  infinitely  tender 
action  of  taking  the  sick  woman  by  the  hand  and  helping 
her  to  rise.     But  Luke,  the  physician,  is  more  precise  in  his 


68  The  Gospel  of  St.  Luke.      [Chap.  iv.  33-44. 

description  of  the  case  :  "  holden  by  a  great  fever."  He 
traces  the  cure  to  the  word  of  rebuke,  which,  no  doubt, 
accompanied  the  clasp  of  the  hand. 

Here  again  Christ  puts  forth  Divine  power  in  producing 
effects  in  the  material  sphere  by  His  naked  word.  "He 
spake,  and  it  was  done."  That  truly  Divine  prerogative  was 
put  forth  at  the  bidding  of  His  own  pity,  and  that  pity  which 
wielded  Omnipotence  was  kindled  by  the  beseechings  of 
sorrowing  hearts.  Is  not  this  miracle,  which  shines  so  lus- 
trously by  the  side  of  that  terrible  scene  with  the  demon,  a 
picture  in  one  case,  and  that  the  sickness  of  one  poor  and 
probably  aged  woman,  of  the  great  truth  that  heartens  all 
our  appeals  to  Him  ?  He  who  moves  the  forces  of  Deity 
still  from  His  throne  lets  us  move  His  heart  by  our  cry. 

Luke  is  especially  struck  with  one  feature  in  the  case, — 
the  immediate  return  of  ordinary  strength.  The  woman  is 
lying,  the  one  minute,  pinned  down  and  helpless  with 
"  great  fever,"  and  the  next  is  bustling  about  her  domestic 
duties.  No  wonder  that  a  physician  should  think  so 
abnormal  a  case  worthy  of  note.  When  Christ  heals,  He 
heals  thoroughly,  and  gives  strength  as  well  as  healing. 
What  could  a  woman,  with  no  house  of  her  own,  and  pro- 
bably a  poor  dependant  on  her  son-in-law,  do  for  her  healer  ? 
Not  much.  But  she  did  what  she  could,  and  that  without 
delay.  The  natural  impulse  of  gratitude  is  to  give  its  best, 
and  the  proper  use  of  healing  and  new  strength  is  to  minister 
to  Him.  Such  a  guest  made  humble  household  cares 
worship ;  and  all  our  poor  powers  or  tasks,  consecrated  to  His 
praise  and  become  the  offerings  of  grateful  hearts,  are  lifted 
into  greatness  and  dignity.  He  did  not  despise  the  modest 
fare  hastily  dressed  for  Him ;  and  He  still  delights  in  our 
gifts,  though  the  cattle  on  a  thousand  hills  are  His.  "I 
will  sup  with  him,"  says  He,  and  therein  promises  to  become, 
as  it  were,  a  guest  at  our  humble  tables. 


Less.  X.]  A  Sabbath  in  Capernaum.  69 

III.  Verses  40  and  41  show  us  the  all-sufficiency  of 
Christ's  pity  and  power.  The  synagogue  worship  would  be 
in  the  early  morning,  and  the  healing  of  the  woman  im- 
mediately after,  and  the  meal  she  prepared  the  midday 
repast.  The  news  had  time  to  spread  ;  and,  as  soon  as  the 
sinking  sun  relaxed  the  sabbatical  restrictions,  a  motley 
crowd  came  flocking  round  the  house,  carrying  all  the  sick 
that  could  be  lifted,  all  eager  to  share  in  His  healing.  The 
same  kind  of  thing  may  be  seen  yet  round  many  a  European 
or  American  traveller's  tent.  It  did  not  argue  real  faith  in 
Him,  but  it  was  genuine  sense  of  need,  and  expectation  of 
blessing  from  His  hand ;  and  the  measure  of  faith  was  the 
measure  of  blessing.  They  got  what  they  believed  He  could 
give.  If  their  faith  had  been  larger,  its  answers  would  have 
been  greater. 

But  men  are  quite  sure  that  they  want  to  be  well  when 
they  are  ill,  and  bodily  healing  will  be  sought  with  far  more 
earnestness  and  trouble  than  soul-healing.  Crowds  came  to 
Jesus  as  physician  who  never  cared  to  come  to  Him  as 
Redeemer.  Offer  men  the  smaller  gifts,  and  they  will  run 
over  one  another  in  their  scramble  for  them  ;  but  offer  them 
the  highest,  and  they  will  scarcely  hold  out  a  languid  hand 
to  take  them. 

But  the  point  made  prominent  by  Luke  is  the  inexhaust- 
ible fulness  of  pity  and  power,  which  met  and  satisfied  all 
the  petitioners.  The  misery  spoke  to  Christ's  heart ;  and 
so,  as  the  level  rays  of  the  setting  sun  cast  his  lengthening 
shadow  among  the  sad  groups,  He  moved  amidst  them, 
and  with  gentle  touch  healed  them  all.  To-day,  as  then, 
the  fountain  of  His  pity  and  healing  power  is  full,  after 
thousands  have  drawn  from  it,  and  no  crowd  of  suppliants 
bars  our  way  to  His  heart  or  His  hands.  He  has  "  enough 
for  all,  enough  for  each,  enough  for  evermore." 

The  reference  to  demoniacs  adds  nothing  to  the  particulars 


70  The  Gospel  of  St.  Luke.      [Chap.  iv.  33-44. 

in  the  earlier  verses  except  the  evidence  it  gives  of  the  fre- 
quency of  possession  then. 

IV.  Verses  42-44  show  us  Jesus  seeking  seclusion,  but 
willingly  sacrificing  it  at  men's  call.  He  withdraws  in  early 
morning,  not  because  His  store  of  power  was  exhausted, 
or  His  pity  had  tired,  but  to  renew  His  communion  with 
the  Father.  He  needed  sohtude  and  silence,  and  we  need 
it  still  more.  No  work  worth  doing  will  ever  be  done  for 
Him  unless  we  are  familiar  with  some  quiet  place,  where  we 
and  God  alone  together  can  hold  converse,  and  new  strength 
be  poured  into  our  hearts.  Our  Lord  is  here  our  pattern, 
also,  of  willing  leaving  the  place  of  communion  when  duty 
calls  and  men  implore.  We  must  not  stay  on  the  Mount 
of  Transfiguration  when  demoniac  boys  are  writhing  on  the 
plain  below,  and  heart-broken  fathers  wearying  for  our 
coming.  A  great  solemn  "  must "  ruled  His  life,  as  it 
should  do  ours,  and  the  fulfilment  of  that  for  which  He 
"  was  sent "  ever  was  His  aim,  rather  than  even  the  blessed- 
ness of  solitary  communion  or  the  repose  of  the  silent  hour 
of  prayer. 


LESSON   XL 
A  Parable  in  a  Miracle. 


St.  Luke  v.  i-ii. 


1.  "  And  it  came  to  pass,  that, 
as  the  people  pressed  upon  Him 
to  hear  the  word  of  God,  He  stood 
by  the  lake  of  Gennesaret, 

2.  And  saw  two  ships  standing 
by  the  lake  :  but  the  fishermen 
were  gone  out  of  them,  and  were 
washing  their  nets. 

3.  And  He  entered  into  one  of 
the  ships,  which  was  Simon's,  and 
prayed  him  that  he  would  thrust 
out  a  little  from  the  land.  And  He 
sat  down,  and  taught  the  people 
out  of  the  ship. 

4.  Now  when  He  had  left 
speaking,  He  said  unto  Simon, 
Launch  out  into  the  deep,  and 
let  down  your  nets  for  a  draught. 

5.  And  Simon  answering  said 
unto  Him,  Master,  we  have  toiled 
all  the  night,  and  have  taken  no- 
thing: nevertheless  at  Thy  word 
1  will  let  down  the  net. 

6.  And  when  they  had  this 
done,  they  inclosed  a  great  multi- 


tude   of    fishes :  and    their    net 
brake. 

7.  And  they  beckoned  unto 
their  partners,  which  were  in  the 
other  ship,  that  they  should  come 
and  help  them.  And  they  came, 
and  filled  both  the  ships,  so  that 
they  began  to  sink. 

8.  When  Simon  Peter  saw  it 
he  fell  down  at  Jesus'  knees,  say- 
ing, Depart  from  me ;  for  I  am  a 
sinful  man,  O  Lord. 

9.  For  he  was  astonished,  and 
all  that  were  with  him,  at  the 
draught  of  the  fishes  which  they 
had  taken  : 

10.  And  so  was  also  James,  and 
John,  the  sons  of  Zebedee,  which 
were  partners  with  Simon.  And 
Jesus  said  unto  Simon,  Fear  not ; 
from  henceforth  thou  shalt  catch 
men. 

11.  And  when  they  had  brought 
their  ships  to  land,  they  forsook 
all,  and  followed  Him." 


LUKE  has  apparently  antedated  the  scene  in  the  syna- 
gogue at  Capernaum,  in  order  to  put  it  by  the  side 
of  the  other  synagogue  incident  at  Nazareth.  The  other 
synoptic  Gospels  seem  to  adhere  to  the  chronological  order  in 
putting  the  call  of  the  four  disciples  before  the  preaching  at 

71 


72  The  Gospel  of  St.  Luke.        [Chap.v.  i-n. 

Capernaum.  But  throughout  this  part  of  his  Gospel,  Luke's 
notes  of  time  are  not  precise,  except  as  regards  that  Sabbath 
at  Capernaum  ;  and  the  order  of  narration  is  not  necessarily 
that  of  occurrence,  even  in  the  author's  mind.  This  lesson 
has  three  stages  :  the  sermon  from  the  fishing-boat,  the 
draught  of  fishes,  and  the  call  of  Simon. 

I.  The  narrative  is  vivid  and  picturesque.  We  can 
fancy  the  little  crowd  on  the  beach  in  the  fresh  morning ; 
their  unmannerly  jostling  ;  the  singular  inattention  of  Simon 
and  the  others ;  the  wet,  slimy  boats,  drawn  up,  in  token 
that  fishing  was  done  for  the  day ;  the  crews  busy  cleaning 
the  nets ;  and,  stretching  from  the  strip  of  busy  beach,  the 
glittering  waters,  shining  in  the  early  sun  as  it  rose  over  the 
eastern  hills.  Fishermen  are  not  in  a  sweet  humour  after 
an  unsuccessful  night ;  and  to  ask  the  boat  to  be  launched 
again,  and  the  nets  to  be  left,  dirty,  to  harden  in  the  sun, 
was  to  ask  a  good  deal.  The  ready  compliance  implies 
previous  acquaintance,  and  John's  Gospel  explains  why  it 
was  given.  Though  they  had  not  lifted  their  heads  from 
washing  the  nets  to  listen  to  Jesus,  they  were  all  His 
disciples;  but  they  had  not  been  summoned  to  forsake  their 
callings,  and  Jesus  had  been  going  about  preaching  alone. 
They  did  not  know  how  far  He  wished  them  to  swell  the 
crowd  of  listeners,  and  so  they  went  on  with  their  work. 
The  patient  doing  of  common  duties  is  as  true  a  service  as 
any  other.  Who  looked  likest  disciples,  the  eager  listeners 
or  the  knot  of  fishers  ? 

But  that  light-minded  crowd  shows  us  that  open  ears  and 
shut  hearts  often  go  together,  and  the  true  sign  of  disciple- 
ship  was  dropping  the  nets  and  shoving  off  just  because  He 
wished  it.  Let  us  learn  to  stick  to  our  small  secular  duties 
till  Jesus  asks  other  service,  and  then  to  drop  them  imme- 
diately and  cheerily,  like  these  men.  What  a  pulpit  for  such 
a  preacher  the    rough,   untidy    fishing-boat    was!      How 


Less.  XL]  A  Parable  in  a  Miracle.  73 

willingly  He  shared  the  lowly  lot  of  His  friends,  and  how 
little  He  cared  for  comfort,  or  what  people  call  dignity ! 
The  gospel  for  all  men,  poor  as  well  as  rich,  was  fitly  preached 
from  a  fishing-boat ;  and  its  power  to  exalt  all  secular  work 
into  divine  and  priestly  service  was  plain  from  the  very  place 
of  its  utterance. 

II.  The  boat  lay  close  in  shore;  for  certainly  Christ's 
tones  were  quiet.  The  order  to  go  out  into  deeper  water, 
and  let  down  the  nets  there,  was  contrary  to  all  rules  of  the 
craft.  Night  was  the  time,  and  near  the  shore  the  spot,  for 
catching  fish.  It  was  unwelcome  work  to  go  off  again  with 
half-washed  nets.  Peter  might  well  have  said  that  he  knew 
more  about  fishing  than  that ;  that  it  was  useless  to  try  it  in 
the  bright  sunshine  ;  that  the  men  were  tired  ;  that  the  nets 
were  not  ready,  and  so  on.  Notice  that  "  put  out "  is  in  the 
singular,  and  "  let  down  "  in  the  plural,  and  that  Peter  says 
"  I  will  let  down."  He  was  in  command,  and  had  his  crew 
— probably  Andrew  and  hired  servants — aboard.  His  words 
require  us  to  suppose  previous  knowledge  of  Jesus,  not  only 
by  their  entire  submission,  but  by  the  use  of  "Master." 
Luke  never  uses  "  Rabbi,"  but  this  word  frequently.  It 
appears  to  be  his  translation  of  "  Rabbi,"  for  the  benefit  of 
Theophilus  and  other  Gentile  readers. 

"  At  thy  word  I  will "  is  the  very  essence  of  obedience. 
Never  mind  though  use  and  wont  say  "  Folly  " ;  never  mind 
how  vain  the  night's  work  has  been,  nor  how  weary  the  arms 
with  rowing  and  hauling ;  if  Jesus  says,  Down  with  the  nets, 
then  down  they  should  go,  and  he  who  truly  calls  Him 
Master  will  not  stop  to  argue  or  to  remonstrate,  but  take  that 
word  as  enough,  and  have  them  over  the  side  in  a  moment. 
Swiftness  is  part  of  obedience.  The  reward  is  as  swift.  The 
load  threatens  to  break  the  nets,  which  would  be  gripped  by 
the  upper  edge  to  lift  in,  and  be  so  heavy  as  to  give  way  at 
the  top.     The  other  boat  is,  probably,  ashore  still,  and,  as 


74  The  Gospel  of  St.  Luke.         [Chap.  v.  i-n. 

Simon's  was  out  some  way,  signs  were  better  than  shouts  to 
summon  help.  We  can  fancy  how  quickly  James  and  John 
got  their  boat  out,  and  how  vigorously  they  pulled  to  their 
friends.  The  contents  of  the  nets  are  tumbled  into  both 
boats,  and  load  them  to  the  gunwale,  so  that  they  are  low  in 
the  water.  We  need  not  suppose  that  they  were  in  danger 
of  going  down,  but  only  that  they  were  depressed. 

This  miracle  is  remarkable,  in  that  it  was  not  done  in 
answer  to  any  cry  of  distress,  and  in  that  it  had  not  for  its 
purpose  the  supply  of  any  sore  need.  Its  value  is  didactic 
and  symbolical.  In  the  former  aspect  it  reveals  Jesus  as 
Lord  of  nature  and  as  fulfilling  the  ancient  psalm,  which 
ascribes  to  man,  as  God  meant  him  to  be,  dominion  over 
"  the  fish  of  the  sea."  The  ideal  man  is  king  on  earth,  and 
the  Gospel  which  is  eminently  the  Gospel  of  the  "  Son  of 
man  "  dwells  lovingly  on  the  incident  which  shows  how  the 
original  and  forfeited  glory  of  humanity  was  restored  in 
Jesus.  "  We  see  not  yet  all  things  put  under "  man,  but 
"we  see  Jesus."  This  teaching  is  equally  clear,  whether 
we  regard  the  point  of  the  miracle  as  being  our  Lord's 
supernatural  knowledge  of  the  place  of  these  passers 
"  through  the  paths  of  the  seas,"  or  as  His  sovereign  power 
bringing  them  to  the  nets. 

It  teaches,  too.  His  care  for  His  followers'  material  needs, 
and  prophesies  the  blessing  which  crowns  obedient  work  in 
secular  callings.  It  may  be  regarded  as  a  practical  lesson 
for  our  daily  work.  There  will  often  be  apparent  failure, 
and  nights  of  toil  without  result.  But  we  are  not  to  cease 
tugging  at  the  oar,  or  casting  the  net,  though  it  comes  up 
empty.  True,  we  are  to  learn  from  failure,  and  to  change 
the  fishing-ground,  or  the  nets,  if  it  be  repeated  and  unbroken. 
Perseverance  is  not  to  be  pushed  to  obstinacy ;  but  if  we 
are  sure  of  what  is  duty,  we  are  to  stick  to  it,  come  failure 
or  success. 


Less.  XL]  A  Parable  in  a  Miracle.  75 

Then,  too,  we  learn  the  need  for  prompt,  unhesitating 
obedience  to  every  command  of  Christ's,  however  it  may 
break  in  on  our  rest  or  contradict  our  notions.  If  all  our 
common  duties  have  this  motto  written  on  them,  "  At  Thy 
word,"  the  distasteful  will  become  pleasant  and  the  fatiguing 
light,  and  success  and  failure  will  be  wisely  alternated  by 
Him  as  may  be  best  for  us ;  and  whatever  the  outward  issues 
of  our  work,  its  effects  on  ourselves  will  be  to  bring  us 
nearer  to  Him,  and,  though  our  nets  may  often  be  empty, 
our  hearts  will  be  full  of  perfect  peace.  Work  done  in 
simple  obedience  to  Christ  needs  no  external  success  in 
order  to  be  blessed,  and,  whatever  comes  of  it,  we  shall 
"  self-enfold  its  large  results."  But  the  miracle  is  symbolical 
as  well  as  didactic.  It  is  a  parable,  and  that  aspect  comes 
out  most  plainly  in  the  third  stage,  to  which  we  now  turn. 

III.  Peter's  impetuous  exclamation  gave  a  partly  erroneous 
expression  to  a  wholly  right  impression,  which  was  the  very 
one  that  Jesus  desired  to  make.  The  miracle  had  heightened 
his  conceptions  of  the  worker,  for  "  Lord  "  is  a  loftier  form 
of  address  than  "  Master."  It  had  also  flashed  upon  him 
a  sudden  consciousness  of  his  own  sinfulness,  which  was 
wholly  wholesome. 

It  is  well  when  great  mercies  reveal  the  Giver  more 
clearly,  and  when  the  glimpse  of  the  gracious  Giver  bows  us 
with  the  sense  of  our  own  unworthiness.  That  sense  makes 
us  worthy  to  be  charged  with  His  messages  to  men.  That 
fear  sets  us  free  from  the  cause  of  fear.  To  know  ourselves 
sinful,  and  Christ  as  Lord,  is  the  beginning  of  deliverance 
from  sin,  and  of  fitness  for  apostleship.  So  far,  Peter  was 
quite  right  in  his  swift  reasoning,  with  its  many  suppressed 
links,  which  binds  the  conclusion  of  his  sinfulness  to  the 
premise  of  the  miracle.  But  he  was  sadly  wrong  in  his 
"  Depart  from  me."  The  disease  is  a  reason  for  the  coming, 
not  for  the  going,  of  the  healer.     He  would  have  understood 


76  The  Gospel  of  St.  Luke.        [Chap.v.  i-ii. 

himself  and  his  Lord  better  if  he  had  cried,  Never  leave  me, 
for  I  am  sinful.  He  did  understand  both  better  on  that 
other  morning,  when  this  miracle  was  repeated,  and  he,  the 
denier  but  the  penitent,  flung  himself  into  the  water  to  get 
close  to  his  Master.  A  partial  sense  of  sin,  and  surface 
knowledge  of  Jesus,  drive  from  Him  ;  a  deeper  understand- 
ing of  Him  and  ourselves  drives  to  Him,  just  as  a  child  that 
feels  its  transgression  against  a  mother's  love  will  run  to  hide 
its  face  on  her  bosom. 

Christ  knows  what  Peter  really  means  by  his  foolish  cry. 
What  he  wants  to  get  rid  of  is,  not  Jesus,  but  the  sin  that 
separates  him  from  Jesus.  He  has  wrongly  read  his  own 
want ;  but  Christ  reads  it  rightly,  and  answers  the  spirit  of 
it  by  binding  him  closer  to  Himself.  "  Go  away,"  said 
Peter.  "  Come  to  Me  henceforth  permanently,  and  leave 
all  else  to  be  with  Me,"  replied  Jesus.  The  answer  suffi- 
ciently translates  the  true  wish  that  lay  beneath  the  wild 
words.  Christ  knows  our  hearts  better  than  we  do,  and 
often  reads  our  wishes  more  truly  than  we  put  them  into 
utterance. 

The  call  of  Peter  to  a  new  life  of  closer  association  and 
service,  is  the  only  part  of  this  narrative  given  by  the  other 
evangelists.  Their  omission  of  the  miracle  need  not  surprise 
us.  If  they  knew  of  it,  which  is  doubtful,  they  may  have 
regarded  the  call  of  the  disciples  as  the  most  important  part 
of  the  incident ;  for  they  are  something  much  better  than 
miracle-mongers.  All  the  evangelists  record  the  analogy 
drawn  between  the  former  and  the  new  occupation.  Luke's 
"  From  henceforth  "  indicates  the  change  in  Peter's  calling 
and  relation  to  Jesus.  The  moment  was  an  epoch,  making 
a  revolution  in  his  life.  Our  sight  of  our  own  sinfulness, 
and  of  His  holiness,  ever  makes  a  turning-point.  Well  for 
us  if  "  henceforth  "  we  are  nearer  Him,  and  lifted  above 
our  old  selves. 


Less.  XL]  A  Parable  in  a  Miracle.  77 

The  fisherman's  trade  is  the  symbol  of  evangelistic  activity, 
and  the  points  of  resemblance  are  very  obvious.  But  there 
is  one  emphatic  difference,  brought  into  prominence  by  the 
word  for  "  catch,"  which  literally  means  "take  alive."  This 
fishing  is  to  draw  men  out  of  the  waters  of  sin  and  death  ; 
not  to  destroy,  but  to  save  ;  to  make  alive,  not  to  kill.  The 
emblem  suggests  that  the  history  of  that  night's  fishing  is 
repeated  in  the  higher  work  of  preaching  the  gospel.  There 
is  need  for  the  same  patient  toil,  the  same  persistent  bearing 
up  against  discouragement.  There  will  come  the  same 
apparent  want  of  success,  and  there  should  ever  sound  in 
the  servant's  ears  the  Master's  command  to  launch  out  into 
the  deep, — to  push  boldly  into  untried  ground  and  to  ply 
his  task,  undaunted  by  discouragements  and  unwearied  by 
the  long  night  of  toil. 

The  preparation  for  such  service  is  the  sense  of  personal 
guilt  and  demerit,  and  the  reception  into  an  humble  heart 
of  Christ's  calming  assurance  of  His  love.  The  conditions 
of  success  are  diligence,  obedience,  hope.  The  preliminary 
is  to  leave  all  and  follow  Him.  We  may  have  only  an  old 
boat  and  a  bundle  of  torn  nets,  or  we  may  have  much  ;  but, 
whatever  it  be,  we  have  to  give  it  up,  and  he  who  surrenders 
an  "  all "  which  is  little,  is  one  in  motive,  and  will  be  one 
in  reward,  with  him  who  gives  up  an  all  which  is  much. 


LESSON   XII. 


Christ's  Claim  to  Forgive,  and  its  Attestations. 

St.  Luke  v.  17-26. 


17.  "And  it  came  to  pass  on  a 
certain  day,  as  He  was  teaching, 
that  there  were  Pharisees  and 
doctors  of  the  law  sitting  by, 
which  were  come  out  of  every 
town  of  Galilee,  and  Judaea,  and 
Jerusalem :  and  the  power  of 
the  Lord  was  present  to  heal 
them. 

18.  And,  behold,  men  brought 
in  a  bed  a  man  which  was  taken 
with  a  palsy :  and  they  sought 
means  to  bring  him  in,  and  to  lay 
him  before  Him. 

19.  And  when  they  could  not 
find  by  what  way  they  might  bring 
him  in  because  of  the  multitude, 
they  went  upon  the  housetop, 
and  let  him  down  through  the 
tiling  with  his  couch  into  the 
midst  before  Jesus. 

20.  And  when  He  saw  their 
faith,  He  said  unto  him,  Man,  thy 
sins  are  forgiven  thee. 

21.  And   the   scribes   and  the 


Pharisees  began  to  reason,  say- 
ing. Who  is  this  which  speaketh 
blasphemies  ?  Who  can  forgive 
sins,  but  God  alone  ? 

22.  But  when  Jesus  perceived 
their  thoughts.  He  answering 
said  unto  them.  What  reason  ye 
in  your  hearts  ? 

23.  Whether  is  easier,  to  say, 
Thy  sins  be  forgiven  thee;  or  to 
say,  Rise  up  and  walk  ? 

24.  But  that  ye  may  know  that 
the  Son  of  man  hath  power  upon 
earth  to  forgive  sins,  (He  said 
unto  the  sick  of  the  palsy,)  I  say 
unto  thee,  Arise,  and  take  up  thy 
couch,  and  go  into  thine  house. 

25.  And  immediately  he  rose 
up  before  them,  and  took  up  that 
whereon  he  lay,  and  departed  to 
his  own  house,  glorifying  God. 

26.  And  they  were  all  amazed, 
and  they  glorified  God,  and  were 
filled  with  fear,  saying,  We  have 
seen  strange  things  to  day." 


ONLY  Luke  mentions  the  presence  of  Pharisees  and 
doctors  from  Judaea  and  Jerusalem.  John  explains 
their  having  come  all  the  way  to  Capernaum  by  his  account 
of  our  Lord's  early  visit  to  Jerusalem,  and  such  conversa- 
tions as  we  find  in  his  fifth  chapter.     The  ecclesiastical 


Less.  XII.]  Christ's  Claim  to  Forgive.  79 

authorities  suspected  this  new  teacher,  and  sent  a  deputation 
with  keen  noses  for  heresy  to  find  out  what  was  going  on  so 
far  away  from  the  fountain  of  orthodoxy.  We  can  see  them, 
sitting  in  a  little  knot,  somewhat  apart,  and  watching 
jealously  for  the  smallest  trace  of  unsoundness.  The 
enthusiastic  crowd  was  not  repressed  by  their  presence,  but 
felt  that  something  else,  even  "  the  power  of  the  Lord," 
was  there  too.  What  a  contrast  the  cold  hostility  of  the 
"  superior  people  "  affords  with  the  eagerness  of  the  four 
bearers,  as  they  make  their  way  by  some  outside  stair,  or 
across  the  neighbouring  roofs,  and  pull  up  the  slight  roofing, 
to  lower  their  helpless  friend  down  the  short  distance  to  the 
open  courtyard. 

The  most  important  part  of  this  story  is,  not  the  miracle, 
but  the  forgiveness  preceding  it,  and  the  teaching  as  to  the 
relation  between  the  invisible  and  perpetual  work  of  Christ 
on  men's  consciences  and  His  visible  work  on  their  outward 
condition. 

I.  The  first  thought  suggested  is  that  our  deepest  need  is 
forgiveness.  Christ's  answer  to  the  faith  which  He  discerned 
here  seems  irrelevant  and  beside  the  mark.  "  Man,  thy 
sins  are  forgiven  thee,"  was  far  away  from  the  wishes  of  the 
bearers ;  but  it  was  the  shortest  road  to  their  accomplish- 
ment, and  goes  straight  to  the  heart  of  the  case.  The 
disease  was  probably  the  result  of  "  a  sin  of  flesh  avenged 
in  kind."  Probably,  too,  the  sick  man  felt  that,  whatever 
his  friends  wanted  for  him,  what  he  wanted  most  for  himself 
was  pardon. 

Is  not  forgiveness  our  prime  need  ?  Is  not  a  man's 
relation  to  God  the  most  important  thing?  If  that  be 
wrong,  will  not  everything  be  wrong  ?  and  if  that  be  right, 
will  anything  be  really  wrong  ?  Beneath  all  surface  diver- 
sities of  character,  culture,  position,  and  the  like,  is  the  fact, 
and,  in  some   measure,  the  consciousness,  that  we  have 


8o  The  Gospel  of  St.  Luke.       [Chap.  v.  17-26. 

sinned.  This  is  the  fontal  source  of  all  sorrow;  for  the 
most  of  our  misery  comes  either  from  our  own  or  others' 
wrong-doing,  and  the  rest  is  needful  because  of  sin,  in  order 
to  discipline  and  purify.  Hence  the  profound  wisdom  of 
Christ  and  of  His  gospel  in  not  trifling  with  the  surface, 
but  going  right  to  the  centre. 

The  wise  physician  pays  little  heed  to  secondary  symptoms, 
but  grapples  with  the  disease.  Christ  makes  the  tree  good, 
and  trusts  the  good  tree  to  make,  as  it  will,  good  fruit.  The 
first  thing  to  do,  in  order  to  heal  men's  misery,  is  to  make 
them  pure,  and  the  first  step  towards  that  is  to  assure  them 
of  Divine  forgiveness.  All  other  attempts  to  deliver  men 
will  fail  if  this  deepest  wound  is  not  dealt  with  first.  Those 
who  pin  their  hopes  to  them  alone  have  but  superficially 
diagnosed  the  disease,  and  are  sadly  wrong  about  the 
remedy.  There  is  much  value  in  these  other  forms  of  work, 
and  much  noble  enthusiasm  in  many  earnest  workers  among 
the  squalid  vice  of  our  great  cities  ;  but  we  must  go  ijiuch 
deeper  than  intellectual,  or  aesthetic,  or  economical,  or 
political  amendments,  before  we  touch  the  real  reason  why 
life  is  so  full  of  wretchedness.  We  shall  only  efi'ectually 
cure  that — and  we  shall  then  certainly  do  it — when  we  begin 
where  it  begins,  and  deal  first  with  sin.  He  is  the  true 
"  Saviour  of  society  "  who  can  say,  "  Thy  sins  are  forgiven 
thee."  And  when  that  is  heard  and  believed,  then  new 
energy  will  stream  into  palsied  Hmbs,  and  the  lame  man 
leap  as  an  hart. 

II.  The  next  thought  here  is  that  forgiveness  is  an  exclu- 
sively Divine  act.  These  cold  critics  sitting  by  had  no  care 
for  the  dewy  pity  in  Christ's  looks,  nor  for  the  spark  of  hope 
beginning  to  flicker  in  the  sick  man's  dim  eyes ;  but  they 
fasten  promptly  on  the  "  blasphemy."  They  are  not  on 
their  own  ground,  and  dare  not  speak  out  before  the 
excited  crowd  who  are  proud  of  their  Galilean  prophet,  and 


Less.  XII.]  Christ's  Claim  to  Forgive.  8i 

so  they  mutter  to  themselves  their  caustic  comments.  But 
yet  they  were  quite  right.  Forgiveness  is  God's  prerogative. 
"Sin"  has  to  do  with  God  only;  vice  has  to  do  with 
morality ;  crime  has  to  do  with  human  law ;  and  the  same 
act  may  be  regarded  in  either  of  these  three  aspects. 

When  regarded  as  sin,  only  He  against  whom  it  has  been 
committed  can  forgive  it.  Forgiveness  is  mainly  that  the 
love  of  the  offended  shall  flow  to  the  offender,  notwith- 
standing the  offence.  It  is  love  rising  above  the  dam  which 
we  have  flung  across  its  course,  and  pouring  into  our  hearts. 
Our  own  parental  forgiveness  is  in  some  feeble  way  analogous 
to  God's,  and  shows  us  that  the  essence  of  it  is  not  the 
suspension  of  penalty,  which  may  or  may  not  be  the  case, 
but  the  unchecked  and  unembittered  gift  of  God's  love  to 
the  sinner.  This  is  what  we  need,  and  we  need  to  have  a 
definite  Divine  declaration  of  it.  Any  man  who  has  ever 
been  down  into  the  depths  of  his  own  heart,  and  seen 
the  ugly  things  that  coil  there,  knows  that  a  vague  trust  in 
the  possible  mercy  of  a  silent  God  is  not  enough.  We  need 
the  King's  sign  manual  on  the  pardon  to  make  it  valid,  and, 
unless  we  can  somehow  come  to  close  grips  with  God,  and 
hear,  with  infallible  certitude,  as  from  His  own  lips,  the 
assurance  of  forgiveness,  we  have  not  enough  for  our  needs. 

III.  Jesus  claims  and  exercises  the  Divine  prerogative  of 
forgiveness.  He  admits  the  premises  of  the  cavillers.  If  He 
was  only  a  man,  like  us,  standing  in  the  same  relation  to  the 
Divine  forgiveness  that  other  prophets  and  saints  have 
occupied,  why,  in  the  name  of  common  sense,  to  say  nothing 
of  veracity,  did  He  not  turn  round  to  the  group  of  doctors, 
and  say  that  He  was  only  declaring  God's  forgiveness  ?  He 
was  bound  by  all  the  obligations  of  a  religious  teacher  and  a 
devout  man,  to  disclaim,  as  we  should  have  done  under 
similar  circumstances,  the  misunderstanding  of  His  words, 
and  to  have  said,  "  No,  I  am  not  speaking  blasphemies.     I 

6 


82  The  Gospel  of  St.  Luke.       [Chap.  v.  17-26. 

know  that  God  only  can  forgive,  and  I  am  but  telling  our 
poor  brother  here  that  God  does  forgive  him."  But  that  is 
not  His  answer  at  all.  He  recognises  their  premises,  and 
then  asserts  that  He,  the  Son  of  man,  has  the  power  which 
they  and  He  agree  in  acknowledging  to  belong  to  God  only. 
"  No  man  can  forgive  sins,  but  God  only.  I  forgive  sins. 
Whom  think  ye  that  I,  the  Son  of  man,  am  ?  "  Surely  we 
are  brought  here  face  to  face  with  a  very  sharp  alternative. 

Either  the  Pharisees  were  quite  right,  and  Jesus,  the 
meek,  the  humble,  the  pattern  of  all  lowly  gentleness,  the 
religious  Genius  whom  eighteen  centuries  confess  that  they 
have  not  exhausted,  was  an  audacious  blasphemer,  or  He 
was  God  manifest  in  the  flesh.  The  whole  context  forbids 
us  to  take  these  words,  "Thy  sins  are  forgiven  thee,"  as 
anything  less  than  Divine  love  wiping  out  the  man's  trans- 
gressions ;  and  if  Jesus  Christ  said  them,  no  hypothesis  can 
save  His  character  for  the  undiminished  reverence  of  the 
world  but  that  which  sees  in  Him  God  revealed  in  manhood, 
the  Son  of  man,  who  is  the  Son  of  God,  the  Judge  of  men, 
and  their  Pardoner. 

IV.  Jesus  Christ  here  brings  visible  facts  into  the  witness- 
box  as  the  attesters  of  His  invisible  power.  All  the 
evangelists  record  the  remarkable  form  of  His  words,  which 
address  the  Pharisees,  and  then  pass  over,  in  the  same 
sentence,  to  speak  the  sovereign  command  to  the  paralytic. 
They  all  give  the  parenthesis  explanatory  of  the  transition. 
They  all  emphasise  the  fact  that  the  objections  of  the 
Pharisees  were  not  spoken  aloud,  but  discerned  by  Jesus, 
in  the  exercise  of  supernatural  power.  He  who  could  read 
men's  secret  thoughts  could  forgive  men's  sins.  It  is  easier 
to  say  "Thy  sins  are  forgiven  thee,"  than  to  say  "  Arise,  and 
take  up  thy  couch,"  because  the  accomplishment  of  the  one 
saying  can  be  verified,  and  that  of  the  other  cannot.  The 
sentences  are  equally  easy  to  pronounce ;  the  fulfilments  of 


Less.  XII.]  Christ's  Claim  to  Forgive.  83 

them  are  equally  impossible  for  a  man  to  bring  about ;  but 
the  difference  between  them  is  that  the  one  can  be  checked, 
and  the  other  cannot.  He  will  do. the  visible  impossibility, 
and  leave  them  to  judge  whether  He  can  do  the  invisible 
one  or  not. 

Of  course,  the  miracle  was  a  witness  to  His  right  to  assume 
the  Divine  prerogative,  and  to  the  efficacy  of  His  announce 
ment  of  forgiveness,  only  if  He  did  it  (as  He  assumed  to 
give  pardon)  by  virtue  of  His  being  in  an  altogether  unique 
way  the  wielder  of  Divine  power.  If  He  did  the  one  as  a 
mere  minister  and  recipient  of  that  power,  as  a  Moses  or  an 
Elijah,  He  must  do  the  other  in  the  same  way.  But  the 
very  stamp  on  all  His  miracles  is  that  they  are  His,  in  a 
fashion  which  is  perfectly  unique.  True,  "the  Father  that 
dwelleth  in  Me,  He  doeth  the  works  ; "  but  that  dwelling  of 
the  Father  in  Him  was  unexampled,  and  presupposed  His  ' 
own  divinity. 

Note,  then,  that  our  Lord  here  teaches  us  the  power  of 
His  miracles  as  evidences  of  His  Deity,  and  also  sets  lucidly 
forth  the  relative  importance  of  the  attesting  miracle,  and  of 
the  inward  forgiveness  which  it  attests.  The  miracle  is 
subordinate  to  the  higher  and — blessed  be  His  name  ! — the 
permanent  work  of  bringing  pardon  and  peace  to  sinners. 

The  principle  involved  is  capable  of  application  beyond 
the  region  of  miracles.  The  subsidiary,  visible  effects  of  the 
gospel  do  constitute  very  strong  evidences  of  the  reality  of 
Christ's  claims  to  exercise  the  invisible  power  of  pardon. 
Men  reclaimed,  passions  tamed,  homes  made,  instead  of 
pandemoniums.  Bethels,  houses  of  God,  are  proofs  that  the 
forgiveness  which  He  gives  is  no  mere  delusion.  If  the 
desert  should  suddenly  "  blossom  as  the  rose,"  everybody 
would  know  that  water  had  come  somehow,  even  though  it 
was  unseen  as  it  percolated  through  the  sand. 

It  is  a  valid  argument  for  much  of  this  day's  doubt :  "  If 


84  The  Gospel  of  St.  Luke.       [Chap.  v.  17-26. 

you  seek  the  witnesses  of  His  claims,  look  around."  His 
own  answer  to  the  question  "  Art  thou  He  that  should 
come  ?  "  is  to  the  point  still :  "  Go  and  tell  John  the  things 
that  ye  see  and  hear :  the  dead  are  raised,  the  deaf  hear." 
Faculties  dormant  are  roused,  and  in  a  thousand  ways  the 
swift  spirit  of  life  flows  from  Him,  and  vitaHses  the  dead 
masses  of  humanity.  This  rod  has  budded,  at  any  rate. 
Let  the  critics  and  disbelievers  do  the  same  with  their 
enchantments. 

It  is  waste  time  to  try  and  purify  the  river  twenty  miles 
from  its  source.  The  cleansing  power  must  be  applied  at 
the  fountain  head.  Our  misery  can  never  be  healed  till  we 
go  to  the  pardoning  Christ,  and  hear  from  His  own  sweet  and 
infallible  lips  the  assurance  that  shall  breathe  new  power 
through  all  our  palsied  limbs.  When  He  says,  "  Man,  thy 
sins  are  forgiven  thee,"  limitations,  sorrows,  diseases,  will 
pass  away,  and  forgiveness  will  bear  fruit  in  joy  and  power, 
in  holiness,  health,  and  peace. 


LESSON   XIII. 


The   Law   of    Love. 

St.  Luke  vi.  27-38. 


27.  "  But  I  say  unto  you  which 

hear,  Love  your  enemies,  do  good 
to  them  which  hate  you, 

28.  Bless  them  that  curse  you, 
and  pray  for  them  which  despite- 
fully  use  you. 

29.  And  unto  him  that  smiteth 
thee  on  the  one  cheek  offer  also 
the  other  ;  and  him  that  taketh 
away  thy  cloke  forbid  not  to  take 
thy  coat  also. 

30.  Give  to  every  man  that 
asketh  of  thee;  and  of  him  that 
taketh  away  thy  goods  ask  them 
not  again. 

31.  And  as  ye  would  that  men 
should  do  to  you,  do  ye  also  to 
them  likewise. 

32.  For  if  ye  love  them  which 
love  you,  what  thank  have  ye? 
for  sinners  also  love  those  that 
love  them. 

33.  And  if  ye  do  good  to  them 
which  do  good  to  you,  what  thank 
have  ye  ?  for  sinners  also  do  even 
the  same. 


34.  And  if  ye  lend  to  them  of 

whom  ye  hope  to  receive,  what 
thank  have  ye  ?  for  sinners  also 
lend  to  sinners,  to  receive  as 
much  again. 

35.  But  love  ye  your  enemies, 
and  do  good,  and  lend,  hoping  for 
nothing  again;  and  your  reward 
shall  be  great,  and  ye  shall  be  the 
children  of  the  Highest:  for  He 
is  kind  unto  the  unthankful  and 
to  the  evil. 

36.  Be  ye  therefore  merciful, 
as  your  Father  also  is  merciful. 

37.  Judge  not,  and  ye  shall  not 
be  judged  :  condemn  not,  and  ye 
shall  not  be  condemned  :  forgive, 
and  ye  shall  be  forgiven  : 

38.  Give,  and  it  shall  be  given 
unto  you  ;  good  measure,  pressed 
down,  and  shaken  together,  and 
running  over,  shall  men  give  into 
your  bosom.  For  with  the  same 
measure  that  ye  mete  withal 
it  shall  be  measured  to  you 
again." 


THE  obvious  difference  between  Luke  and  Matthew  in 
their  versions  of  the  Sermon  on  the  Mount  is  the 
omission  by  the  former  of  all  that  bears  on  the  contrast 
between  the  Mosaic  and  the  Christian  law.     In  accordance 

85 


S6  The  Gospel  of  St.  Luke.     [Chap.  vi.  27-38. 

with  the  Gentile  tone  of  this  Gospel,  only  the  purely 
universal  aspect  of  this  discourse  is  here  given, — the  Beati- 
tudes, our  lesson,  which  is  the  broad  statement  of  the  law 
of  love,  and  the  solemn,  closing  warning  of  the  results  of 
obedience  and  its  contrary.  Verses  27-31  contain  the  law  in 
its  most  general  form ;  verses  32-36  sharpen  the  requirement 
of  disinterestedness,  while  they  lead  to  the  hope  of  the  true 
reward ;  verses  37  and  38  point  to  the  power  of  disinterested 
love  to  kindle  love  and  evoke  benefits  which  it  does  not 
seek. 

I.  The  Christian  law  of  love  is  stated  in  the  widest  sweep, 
is  followed  out  in  detail,  and  then  is  cast  again  into  its  most 
general  form  in  verse  31,  which  makes  our  desires  the 
standard  of  our  duties.  Thus  the  details  are,  as  it  were, 
enclosed  between  two  broad  statements  of  principle,  and  set 
in  that  golden  ring,  "  Love  your  enemies.  As  ye  would  that 
men  should  do  to  you,  do  ye  also  to  them  likewise."  These 
details  are  twofold :  first,  the  general  injunction  is  carried 
into  deeds,  words,  and,  highest  of  all,  as  the  noblest  proof 
and  exercise  of  love,  into  prayer  !  and,  second,  the  passive 
side  of  love  is  shown  as  being  non-resistance  to  the  three 
forms  of  unlovingness,  bodily  violence,  forcible  seizure  of 
property,  and  unreasonable  demands.  These  are  but 
specifications  of  the  law.  It,  in  its  two  forms  at  the  begin- 
ning and  end  of  the  section,  is  the  all-important  matter. 
These  answer  the  questions,  Whom  are  Christians  to  love  ? 
and,  How  are  they  to  show  their  love  ? 

Love  your  enemies  is  a  hard  saying,  which  goes  dead 
against  the  grain  of  the  whole  natural  man.  The  world  has 
chorused  its  praise  of  the  elevation  and  beauty  of  the 
command,  but  has  not  thought  of  keeping  it ;  and  no  man 
will  ever  keep  it  without  much  struggle  to  put  down  self, 
and  a  very  constant  and  deep  drinking  in  of  the  spirit  of 
Jesus  Christ.     The  impulse  of  us  all  is  to  answer  hate  with 


Less.  XIII.]  The  Law  of  Love.  87 

hate  and  scorn  with  scorn.  But  unless  we  squeeze  every 
drop  of  anger  and  enmity  out  of  our  hearts,  and  are  in- 
capable of  being  provoked  to  its  like  by  any  hate  or  harm, 
we  have  not  obeyed  our  King.  It  is  a  terrible  command- 
ment, and  grips  us  hard,  if  we  honestly  try  to  live  by  it. 
"  Either  this  is  not  Christ's  commandment,  or  we  are  not 
Christians,"  said  some  one. 

No  less  searching  and  shaming  is  the  closing  shape  of  the 
commandment,  which  makes  our  desires  for  ourselves  and 
our  expectations  from  men  the  measure  of  our  obligations 
to  them.  Whether  anything  partially  like  this  was  taught 
by  rabbis  or  no,  matters  very  little.  Their  approximations 
to  it  seem  to  have  been  negative  precepts  at  the  best ;  and 
there  is  all  the  difference  between  "  Don't  do  what  you 
would  not  wish  done  to  you,"  and  "  Do  what  you  would 
like  to  be  done."  The  crop  from  the  one  would  be  mere 
abstinence  from  mischief;  that  from  the  other,  positive 
lavishing  of  good.  It  is  a  stroke  of  Divine  wisdom  to 
convert  the  selfishness  which  is  always  thinking  of  its  claims 
on  others  into  the  preacher  of  the  claims  of  others  on  us. 
If  these  two  principles  ruled  action,  the  details  which  they 
enclose  here  would  follow  of  themselves.  The  world  admires 
the  precept,  but  with  equal  unanimity  declares  the  details 
impracticable.  Commentators  have  done  their  best  to 
explain  away  these  "paradoxes."  But  are  they  not  the 
necessary  result  of  obedience  to  the  law  ?  and  is  it  not  a 
greater  paradox  than  they  ?  Suppose  that  we  had  nothing 
but  love  in  our  hearts  to  our  enemy,  would  not  the  active 
beneficence  here  enjoined  be  the  instinctive  expression  of 
it  ?  We  should  do  him  good,  bless  him,  and  pray  for  him. 
Would  not  the  non-resistance  here  enjoined  be  also  its 
expression  ?  It  is  hard  to  suppose  that  perfect  love  would 
hit  back  again.  No  doubt,  the  case  of  professional  beggars 
is  not  included  here,  and,  no  doubt,  it  may  be  the  kindest" 


88  The  Gospel  of  St.  Luke.      [Chap.  vi.  27-38. 

thing  to  do  to  beggar  and  thief,  to  hinder  them.  But,  if  so, 
it  must  be  as  truly  the  effluence  of  our  love  to  them,  as  if 
we  gave  what  they  ask  or  take.  The  law  is  bounded  by 
itself,  and  by  nothing  else. 

II.  Verses  32-36  are  closely  connected,  and  bring  out  still 
more  emphatically  the  contrast  between  Christian,  disin- 
terested love,  and  that  which  passes  for  love  in  the  world, 
which  at  bottom  is  self-regard.  The  contrast  is  pursued  in 
three  stages,  as  regards  the  inward  feeling,  and  as  regards 
its  twofold  expression  in  doing  good,  and  in  lending.  All 
these  the  world  does,  and  looks  amiable  in  doing  ;  but  below 
the  fair  show  lurks  the  ugly  form  of  sheer  selfishness,  the 
opposite  of  love.  Self-sacrifice  is  the  life  of  love,  and  that 
has  no  right  to  the  name,  which  covertly  seeks  its  own 
gratification  or  advantage,  while  pretending  to  be  absorbed 
in  another's  good.  Love  then  is  not  the  stretching  out  of 
eager  arms  to  gather  some  fair  or  sweet  thing  into  one*s 
bosom  and  call  it  mine,  but  the  stretching  out  of  laden 
hands,  and  the  giving  away  of  one's  self  to  the  beloved. 
What  a  piercing  shaft  that  flings  into  much  worldly  love  t 
If  it  is  snuffing  after  rewards  of  any  sort,  it  is  no  love.  And 
yet,  says  Jesus,  such  love  will  have,  and  may  rightly  animate 
itself  with  the  hope  of,  a  reward. 

The  Revised  Version's  reading  in  verse  35,  "Never 
despairing,"  points  to  the  "  reward,"  which  is  held  out  in  the 
next  words,  and  bids  the  Christian  lift  his  eyes  to  it.  The 
Authorised  Version's  rendering  is  quite  defensible,  and 
yields  a  good  sense.  In  either  case,  the  selfish  hope  of 
making  a  good  thing  of  benevolence  is  contrasted  with  the 
reward  which  love  is  emboldened  to  expect.  To  hope  for 
it,  and  to  let  the  hope  be  a  subordinate  motive  in  our  self- 
oblivious  and  self-sacrificing  love,  does  not  in  the  least 
stain  the  unselfishness  of  Christian  love,  however  fantastic 
moralists  may  have  accused  it  of  doing  so.     But  what  is  the 


Less.  XIII.]  The  Law  of  Love.  89 

reward?  Only  this,  that  such  loving  souls  will  be  God's 
children,  and  therefore  will  grow  more  and  more  like  their 
father.  The  fact  and  the  consciousness  of  being  His  children 
are  both  increased  by  walking  in  love,  and  that  love  grows 
as  they  grow.  The  heathen  morality  says,  "  Virtue  is  its 
own  reward."  The  Christian  law  of  love  says,  love  brings 
more  of  God  into  the  loving  hearty  and  He  is  "  Father  of 
Jesus,  Love's  reward."  The  crown  of  our  infantile  attempts 
to  keep  the  law  will  be  a  fuller  likeness  to  Him  who  is  kind 
to  the  unthankful  and  the  evil. 

The  statement  of  the  reward  is  also  the  statement  of  the 
law  in  its  sweetest,  most  stringent  shape.  We  are  to  love 
like  God,  and  that  because  we  are  His  sons.  Matthew  says 
"  perfect  "  ;  Luke  says  "  merciful."  Love  is  perfectness,  and 
if  we  are  "  beloved  children,"  and  have  felt  the  sweetness  of 
His  love,  coming  to  us  in  and  drawing  us  out  of  hatred  and 
alienation,  we  too  shall  walk  in  love,  and  be  "imitators  of 
God,"  nor  seek  other  reward  than  the  fuller  possession  and 
the  more  complete  reflection  of  His  paternal  love. 

III.  In  the  third  section  (vers.  37,  38)  the  law  of  love  is 
presented  as  operating  on  our  estimates  of  others,  be  they 
enemies  or  no.  In  some  respects,  the  disposition  enjoined 
here  is  hardest  of  all  to  the  selfishness  of  nature,  and 
obedience  to  it  the  very  triumph  of  love.  There  cannot 
but  be  moral  estimates  of  others,  but  the  "  judging  "  which 
is  here  branded  as  alien  to  the  spirit  of  love  is  rather  the 
indulgence  of  censorious  tempers  and  the  tendency  to  take 
unfavourable  views  of  our  neighbour's  character  and  acts. 
If  we  are  under  the  dominion  of  love,  we  shall  not  be  in 
haste  to  seat  ourselves  in  the  judge's  chair,  and,  if  forced  to 
it,  shall  be  still  slower  to  condemn.  No  doubt,  it  is  needful 
sometimes  to  see  "the  mote"  in  our  "brother's  eye,"  and 
to  help  him  to  cast  it  out.  But  that  clear  sight  of  evil  is 
not   the   "judging "   which  Jesus   forbids.     Better  to  be 


9©  The  Gospel  of  St.  Luke.      [Chap.  vi.  27-38. 

foolishly  merciful  in  judgment  of  men  and  their  motives 
than  to  be  mercilessly  wise  !  Cynical  criticism  does  the 
critic  most  harm.  It  is  a  poor  business  to  be  always  eager 
to  turn  the  seamy  side  of  human  nature  outermost.  The 
garbage- eating  animals  are  not  savoury  or  sweet.  Love 
"believeth  all  things,  hopeth  all  things,"  and  is  happier  and 
nearer  the  truth  than  is  the  disbelief  in  goodness  and 
delight  in  discovering  evil,  which  calls  itself  knowledge  of 
the  world.  What  floods  of  gossip  and  pages  of  newspapers 
would  be  suppressed  if  this  were  the  law  of  life  in  America 
or  England  !  It  is  easy  to  get  a  reputation  for  talent  and 
smartness  and  wit,  by  always  playing  the  part  of  the  devil's 
advocate.  But  it  is  better  to  trust  than  to  distrust,  and,  if 
we  show  men  that  we  expect  good  from  them,  we  help 
them  to  be  good. 

That  thought  is  brought  out  in  the  retribution  here 
promised.  The  judgment  which  we  exercise  we  have  to 
receive.  If  we  apply  a  harsh  standard  to  others,  they  will 
apply  it  to  us,  and  we  cannot  wonder.  The  world  is  a 
mirror  which,  on  the  whole,  gives  back  the  face  with  which 
we  look  at  it.  The  "  giving  "  spoken  of  here  seems  to  refer, 
not  to  outward  gifts,  but  to  judgments,  whether  of  condem- 
nation or  of  absolution.  These  will  come  back  on  our 
heads,  not  in  any  future  Divine  judgment,  which  is  not  in 
view  here,  and  is  precluded  by  the  "  shall  they  give,"  but 
in  the  working  out  of  our  relations  to  men,  and  from  their 
hands.  There  are  many  fields  in  which  that  dread  law 
holds  good,  but  in  none  is  the  measure  more  accurately 
meted  to  us  again  than  in  this  matter  of  our  estimates  of 
others.  Nobody  likes,  but  everybody  dreads,  the  sharp 
eyes  and  tongue  of  the  uncharitable  critic ;  and  when  the 
chance  is  given,  how  roughly  he  is  handled !  A  slashing 
reviewer  writes  a  book ;  an  ill-natured  art  critic  paints  a 
picture.     How  many  old  scores  are  paid  off ! 


Less.  XIII.]  The  Law  of  Love.  91 

All  moral  qualities,  when  in  exercise,  tend  to  reproduce 
themselves  in  others.  This  is  the  blessedness  of  love,  and 
the  curse  of  selfishness,  that  each  begets  its  own  kind ;  and 
so,  if  we  are  kindly,  and,  because  love  has  taught  us  our  own 
weakness  and  sin,  are  ready  to  veil,  if  possible,  and  pityingly 
to  heal  where  we  can,  our  brother's  evil,  we  shall  generally 
find  merciful  judgment  for  our  own  faults.  But  if  we 
"  rejoice  in  "  ferreting  out  our  neighbour's  "  iniquity,"  and 
will  hear  of  no  excuses,  we  must  expect  the  same  stern 
judgment  to  be  applied  by  him  to  us,  and  shall  have  little 
pity  when  we  are  condemned  by  our  own  sentences  on 
others.  The  inventor  of  the  guillotine  had  his  own  head 
cut  off  by  it,  and  there  was  little  weeping  when  it  dropped 
into  the  sack. 


LESSON   XIV. 


The  Compassionate  Lord  of  Life. 

St.  Luke  vii.  11-18. 


11.  "And  it  came  to  pass  the 
day  after,  that  He  went  to  a  city 
called  Nain ;  and  many  of  His 
disciples  went  with  Him,  and 
much  people, 

12.  Kow  when  He  came  nigh 
to  the  gate  of  the  city,  behold, 
there  was  a  dead  man  carried 
out,  the  only  son  of  his  mother, 
and  she  was  a  widow  :  and  much 
people  of  the  city  was  with  her. 

13.  And  when  the  Lord  saw 
her,  He  had  compassion  on  her, 
and  said  unto  her.  Weep  not. 

14.  And  He  came  and  touched 
the  bier :  and  they  that  bare  him 


stood  still.     And  He  said,  Young 
man,  I  say  unto  thee.  Arise. 

15.  And  he  that  was  dead  sat 
up,  and  began  to  speak.  And 
He  delivered  him  to  his  mother. 

16.  And  there  came  a  fear  on 
all :  and  they  glorified  God,  say- 
ing. That  a  great  prophet  is  risen 
up  among  us :  and.  That  God 
hath  visited  His  people. 

17.  And  this  rumour  of  Him 
went  forth  throughout  all  Judaea, 
and  throughout  all  the  region 
round  about. 

18.  And  the  disciples  of  John 
shewed  him  of  all  these  things." 


THIS  is  the  only  mention  of  Nain  in  Scripture.  One 
beam  from  the  all-revealing  light  falls  on  it,  and  for  a 
moment  it  starts  out  of  the  darkness,  and  then  sinks  back 
again.  It  is  a  strange  fate  to  be  remembered  for  ever,  and 
that  for  one  thing  only.  To-day  Nain  is  a  wretched  huddle 
of  hovels,  and  the  most  conspicuous  objects  are  graves.  A 
cemetery  still  exists  a  few  minutes'  walk  from  the  village  to 
the  east,  and,  no  doubt,  the  road  to  it  was  the  scene  of  the 
miracle. 

I.  Observe  the  meeting  of  the  two  processions.     Jesus  is 
coming  up  to  the  city,  with  a  considerable  crowd  following, 

92 


Less.  XIV.]     The  Compassionate  Lord  of  Lite.  93 

and  meets  the  funeral  coming  out  of  the  gate.  Face  to  face 
stand  the  Prince  of  Life  with  His  attendants  and  the  waiters 
on  death.  The  latter  would  be  going  at  a  quick  pace, 
according  to  Eastern  custom,  the  corpse  not  enclosed  in  a 
coffin,  but  laid  on  a  light  bier,  the  mourners  shrilly  lament- 
ing, and  in  their  midst  the  desolate,  widowed  mother. 
Her  last  stay  is  gone,  and  her  despair  is  passionate  and 
loud.  "  Much  people  "  accompanied  her,  partly,  no  doubt^ 
from  genuine  sympathy,  partly  as  a  form,  partly  from  love 
of  any  excitement  and  morbid  pleasure  in  attending  a 
funeral.  The  dead  man,  dead  in  his  youth,  and  when  most 
needed,  the  lonely  mother,  the  sympathising  or  gossiping 
crowd, — these  show  the  ravages  of  death,  the  sorrow  that 
shadows  all  human  love  and  every  home,  and  the  unavaiHng, 
though  well-meant,  consolation  which  men  can  give. 

This  was  what  met  Jesus  at  the  gate.  This  is  what  meets 
Him  entering  the  world.  That  procession  is  going  one 
way,  and  He  and  His  the  other.  They  come  in  contact, 
and  His  power  arrests  the  march,  sends  the  dead  back 
living,  and  the  mourner  glad.  Surely  that  meeting  on  the 
rocky  road  outside  the  obscure  city  may  stand  for  a  symbol 
of  His  whole  coming  and  work.  But  the  fact  of  Christ's 
arrival  just  at  the  moment  of  the  funeral's  exit  is  significant. 
It  was  no  unexpected  coincidence.  Nor  are  we  to  suppose 
that  He  was  led  there  at  the  right  moment  by  a  providence 
of  which  He  knew  nothing.  He  came  to  Nain  and  came 
then,  as  knowing  beforehand  what  would  meet  Him  there. 
Why  this  widow  should  have  been  chosen  out  of  all  the 
mourners  that  laid  their  dead  to  rest  that  day,  we  do  not 
know.  The  reasons  for  the  distribution  of  His  gifts  are 
generally  beyond  us.  But  we  must  see  in  this  encounter 
with  the  funeral  procession  the  foreseen  reason  for  the 
journey.  On  this  occasion,  too,  Jesus  went  that  He  might 
"  awake  him  out  of  sleep,"  and  supernatural  knowledge  is 


94  The  Gospel  of  St.  Luke.     [Chap.  vii.  11-18. 

as  plain  in  the  coincidence  of  the  meeting  as  Divine  power 
is  in  the  act  of  resurrection. 

II.  Note  Christ's  unasked  pity.  The  sight  of  the  extreme 
grief  of  the  poor  mother,  whom  He  knew  to  be  reduced  to 
utter  loneliness,  and  probably  to  poverty,  by  the  death  of  her 
only  bread-winner  and  object  of  love,  went  straight  to 
Christ's  heart.  Luke,  who  is  our  only  informant  as  to  this 
miracle,  has  special  care  for  all  which  shows  our  Lord's  true 
manhood  and  participation  in  our  natural  emotions.  Misery 
appealed  to  Him,  even  if  it  was  dumb.  His  perfect  manhood 
was  perfectly  compassionate,  and  was  hindered  from  the 
freest  flow  of  pity  by  no  selfishness.  In  that,  as  in  all 
belonging  to  the  completeness  of  humanity,  He  was  what 
we  ought  to  be,  and  may  become,  by  drinking  in  His  spirit. 
One  great  glory  of  this  miracle  is  its  spontaneousness. 
Neither  request  nor  faith  precede  it.  How  should  they  ? 
Death  was  a  final  and  inexorable  evil,  and  none  of  the  three 
recorded  raisings  from  the  dead  were  in  answer  to  prayers 
or  belief  in  His  power.  Martha,  indeed,  put  out  a  timid 
feeler,  which  she  dared  not  make  more  definite,  by  her 
"  Even  now  I  know  that,  whatsoever  thou  shalt  ask  of  God, 
God  will  give  thee  "  :  but  that  was  only  a  momentary  flicker 
of  wild  hope,  which  died  at  once,  and  her  ultimate  "  belief" 
was  an  assent  to  words  scarcely  understood,  and  a  falling 
back  on  His  Messiahship,  and  whatever  that  might  include. 

The  last  thing  that  could  have  occurred  to  that  weeping 
mother  was  that  this  Stranger,  whom  she  was  too  much  ab- 
sorbed to  notice,  could  give  her  back  her  son.  But  if  there 
was  no  prayer,  there  was  sorrow  and  there  was  need ;  and 
sorrow  which  He  could  soothe  and  need  which  He  could 
supply  never  made  their  moan  in  His  hearing  in  vain. 
Most  of  His  miracles  had  some  measure  of  faith  in  some 
persons  concerned  as  a  precedent  condition.  But  that  was 
a  condition  established  for  our  sakes,  not  for  His.     It  was 


Less.  XIV.]     The  Compassionate  Lord  of  Life.  95 

best  for  men  that  it  should  be  so.  It  was  not  needful  for 
Him.  His  love  and  power  were  tied  to  no  one  manner  of 
working,  and  unasked,  untrusted,  probably  unobserved,  He 
feels  the  impulse  of  pity,  which  is  love  turned  towards 
misery,  and  the  impulse  moves  His  all-powerful  will.  He 
"  tarrieth  not  for  man,  nor  waiteth  for  the  sons  of  men  "  ; 
and  while  ordinarily  He  is  still  wont  to  be  found  of  those 
that  seek  Him,  He  still  finds  and  blesses  some  who  seek 
Him  not. 

HI.  Christ  the  compassionate  immediately  becomes  the 
Consoler.  "  Weep  not  "  is  the  natural  speech  of  pity,  which 
would  fain  dry  the  tears  that  call  it  forth.  Very  beautiful  is 
it  that  these  soothing  words  are  said  before  the  miracle,  as 
if  He  would  not  wait  even  for  a  moment  before  seeking  to 
calm  the  sorrow.  But  words  which  are  impotent  on  other 
lips,  and  only  make  tears  run  faster,  are  of  sovereign  power 
when  He  speaks  them.  His  consolations  are  effectual. 
Nothing  is  emptier  than  the  usual  well-meant  attempts  to 
comfort.  What  is  the  use  of  telling  me  not  to  weep,  when 
all  the  cause  of  my  weeping  remains  ?  But  if  we  know  that 
He  is  with  us  in  trouble,  and  can  hear  His  whisper  of 
comfort,  the  sharpness  of  pain  is  lulled,  though  the  wound 
remain.  He  is  as  near  all  sad  souls  to-day  as  then,  and  He 
will  one  day  "  wipe  away  all  tears  from  off  all  faces."  He 
does  not  forbid  them  to  flow,  for  Himself  has  wept,  and 
He  knows  that  full  hearts  are  relieved  and  may  be  purified 
by  them ;  but  He  would  have  His  comforts  steal  into  our 
souls,  and  submission  gradually  dry  our  tears.  He  comforted 
the  widowed  heart  by  the  assurance  of  His  sympathy  before 
He  gave  her  back  her  dead,  ai)d  therein  He  reveali:  Himself 
to  all  as  the  compassionate,  and  therefore  the  Consoler, 
even  of  sorrows  that  will  last  as  long  as  life.  His  "  weep 
not "  is  not  rebuke  nor  a  vain  attempt  to  stop  the  expression 
without  touching  the  source  of  grief,  but  is  a  specimen  of 


g6  The  Gospel  of  St.  Luke.     [Chap.  vii.  11-18. 

His  continual  work,  and  a  prophecy  of  the  time  when 
"  there  shall  be  no  more  .  .  .  sorrow,  nor  crying." 

IV.  To  compassion  and  comforting  succeeds  the  stupen- 
dous act  of  life-giving.  It  is  told  with  strange  simplicity, 
considering  its  character.  The  gentle  hand  laid  on  the 
open  bier  was  not  resented  as  a  rude  interruption.  Christ's 
look  and  word  to  the  mother  showed  His  heart,  if  not  His 
purpose,  and  so  the  bearers  halt  in  silent  obedience  and 
expectation.  What  happened  then?  Nothing  more  than 
that  Jesus  opened  His  mouth,  and  spoke  two  words,— 
*'  Young  man,  arise,"— as  if  waking  him  from  sleep.  And 
what  happened  then?  The  young  man  "sat  up."  How 
bewildered  he  would  be,  finding  himself  there  on  the  bier, 
in  the  blazing  light,  and  with  this  crowd  around  him  !  He 
"  began  to  speak."  What  were  the  words  that  came  from 
his  white  lips  ?  Some  confused  exclamations  probably,  like 
those  of  a  suddenly  awakened  man,  not  knowing  where  he 
was  or  how  he  came  there.  The  graphic  picture,  with  that 
very  peculiar  detail  of  the  youth's  speaking,  plainly  comes 
from  an  eye-witness.  like  the  other  cases  of  resurrection, 
this  one  suggests  many  questions, — was  return  to  life  a 
kindness  to  the  lad  ?  how  did  the  experience  during  death 
fit  in  with  that  of  earth  ?  and  others  which  might  be  raised, 
but  not  answered.  As  to  the  first  of  these,  no  doubt,  this 
and  all  the  cases  are  presented  as  done  out  of  compassion 
for  the  mourners ;  but  we  cannot  suppose  that  that  motive 
is  irreconcilable  with  regard  for  the  persons  raised,  and  we 
may  be  sure  that  the  gain  to  the  mother  was  not  attained 
by  the  loss  to  the  son.  Probably  the  restoration  of  his 
bodily  life  was  the  beginning  of  his  spiritual. 

The  whole  incident  may  be  regarded  as  a  revelation  of 
Christ's  power,  or  as  a  revelation  of  death's  impotence. 
Christ  stands  forth  as  the  Prince  and  Giver  of  Life.  His 
word  is  enough.     Wherever  that  dead  man  was,  he  heard 


Less.  XIV.]     The  Compassionate  Lord  of  Life.  97 

and  obeyed  Commentators  talk  rashly  of  "  echoes  of  life 
lingering  about  the  body,"  and  the  like,  but  we  need  no 
such  unsupported  assumptions.  The  word  of  Christ  is 
sovereign  wherever  creatures  are,  and  dead  and  living  can 
hear  it.  The  ease  with  which  the  miracle  is  done  contrasts 
with  the  effort  of  Elijah  and  Elisha  in  their  analogous  acts. 
The  assumption  of  authority  by  Christ  is  of  a  piece  with  all 
His  tone.  The  whole  is  His  proclamation  that  He  is 
"  Lord  both  of  the  dead  and  living,"  and  that  His  commands 
penetrate  to  and  rule  in  the  dark  chambers  where  the  dead 
are  gathered,  wherever  in  the  universe  that  may  be.  It  is 
prophetic,  too,  for  it  foreshadows  the  day  when  they  that 
are  in  the  graves  shall  hear  the  voice  of  the  Son  of  God. 
His  word  is  but  the  utterance  of  His  will,  and  it  is  His  will 
that  raised  this  youth,  and  will  then  raise  all  the  dead. 

The  miracle  teaches  the  impotence  of  death,  which  is  but 
His  servant,  and  vanishes  at  His  bidding.  It  demonstrates 
the  partial  operation  of  death,  as  affecting,  not  the  person, 
but  only  the  body.  It  shows  that  when  a  man  dies,  he  is 
not  ended,  but  that  personality,  consciousness,  and  all  that 
makes  the  man,  are  wholly  unaffected  thereby.  "  He  gave 
him  to  his  mother."  Who  can  paint  that  re-union  ?  Think 
of  the  two  going  home  again,  hand  in  hand,  and  shutting  the 
door  when  they  got  there,  to  clasp  each  other  in  an  embrace 
which  she  had  thought  could  never  be  any  more.  May  we 
not  venture  to  see  in  Christ's  action  here  some  dim  forecast 
of  the  future,  when,  amid  the  joy  of  heaven,  we  too  may 
hope  to  be  reunited  to  our  dear  ones,  lost  awhile  ?  Surely 
He  who  brought  this  young  man  back  from  the  dead  to 
soothe  a  widow's  sorrow,  and  found  joy  in  giving  him  back 
to  a  mother's  arms,  will  do  the  like  with  us,  and  let  lonely 
and  yearning  hearts  clasp  again  their  beloved.  "And  so 
shall  we  ever  be  with  the  Lord." 


LESSON   XV. 


Forgiveness  the  Cause  and  Measure  of  Love. 

St.  Luke  vii.  36-50. 
6.   "  And  one  of  the  Pharisees   ;    both.     Tell  me  therefore,  which 


desired  Him  that  He  would  eat 
with  him.  And  He  went  into  the 
Pharisee's  house,  and  sat  down 
to  meat. 

37.  And,  behold,  a  woman  in 
the  city,  which  was  a  sinner, 
when  she  knew  that  Jesus  sat  at 
meat  in  the  Pharisee's  house, 
brought  an  alabaster  box  of  oint- 
ment, 

38.  And  stood  at  His  feet  be- 
hind Him  weeping,  and  began  to 
wash  His  feet  with  tears,  and  did 
wipe  them  with  the  hairs  of  her 
head,  and  kissed  His  feet,  and 
anointed  them  with  the  ointment. 

39  Now  when  the  Pharisee 
which  had  bidden  Him  saw  it, 
he  spake  within  himself,  saying. 
This  man,  if  He  were  a  prophet, 
would  have  known  who  and  what 
manner  of  woman  this  is  that 
toucheth  Him :  for  she  is  a 
sinner. 

40.  And  Jesus  answering  said 
unto  him,  Simon,  I  have  some- 
what to  say  unto  thee.  And  he 
saith,  Master,  say  on. 

41.  There  was  a  certain  creditor 
which  had  two  debtors :  the  one 
owed  five  hundred  pence,  and  the 
other  fift}'. 

42.  And  when  they  had  nothing 
to  pay,  he  frankly  forgave  them 


of  them  will  love  him  most  ? 

43.  Simon  answered  and  said, 
I  suppose  that  he,  to  whom  he 
forgave  most.  And  He  said  unto 
him,  Thou  hast  rightly  judged. 

44.  And  He  turned  to  the 
woman,  and  said  unto  Simon, 
Seest  thou  this  woman  ?  I  entered 
into  thine  house,  thou  gavest  me 
no  water  for  my  feet :  but  she 
hath  washed  my  feet  with  tears, 
and  wiped  them  with  the  hairs  of 
her  head. 

45.  Thou  gavest  me  no  kiss  : 
but  this  woman  since  the  time  I 
came  in  hath  not  ceased  to  kiss 
my  feet. 

46.  My  head  with  oil  thou  didst 
not  anoint :  but  this  woman  hath 
anointed  my  feet  with  ointment. 

47.  Wherefore  1  say  unto  thee. 
Her  sins,  which  are  many,  are 
forgiven ;  for  she  loved  much  : 
but  to  whom  little  is  forgiven,  the 
same  loveth  little. 

48.  And  He  said  unto  her,  Thy 
sins  are  forgiven. 

}  49.  And  they  that  sat  at  m^a*; 
!  with  Him  began  to  say  within 
!  themselves,  Who  is  this  that  for- 
.  giveth  sins  also  ? 
I  50,  And  He  said  to  the  woman, 
;  Thy  faith  hath  saved  thee ;  go  in 
'  peace." 
98 


Less.  XV.]  Forgiveness  the  Cause  and  Measure  of  love.   99 

THIS  lovely  incident  has  no  notes  of  time  or  place ;  the 
only  detail  is  the  name  of  the  ungracious  host.  The 
notion  that  the  woman  was  Mary  Magdalene  is  baseless,  and 
arises  from  the  erroneous  supposition  that  demoniacal  posses- 
sion was  always  accompanied  with  moral  corruption.  The 
central  point  of  the  narrative  is  in  verse  47,  and  the  whole 
may  be  looked  upon  as  leading  up  to  and  explained  by  that 
great  saying. 

I.  We  may  note  the  outpouring  of  love  which  has 
grasped  forgiveness.  The  whole  context  compels  us  to  see 
in  the  woman's  tears  the  signs  of  gratitude  for  pardon,  and 
not  only  the  weeping  of  a  penitent  seeker  after  pardon. 
Somewhere  she  had  come  in  contact  with  the  Lord,  and 
His  words  or  deeds,  or  perhaps  the  impression  of  His 
personality  from  His  looks,  had  pierced  her  turbulent  and 
foul  life  with  the  wound  which  heals.  She  had  been  roused 
from  degradation  and  sensuality,  and,  more  than  that,  had 
been  calmed  by  the  sweet,  assurance  of  forgiveness.  Heavy 
laden,  she  had  found  rest.  So  when  she  hears  that  He  is 
in  the  Pharisee's  house,  what  can  she  do  but  hasten  thither, 
and  brave  the  cruel,  scornful  looks  of  the  respectable  people 
there,  to  get  near  Him  who  has  loosed  her  bonds  ?  She 
finds  no  difficulty  in  making  her  way  to  the  table,  and  she 
cares  nothing  for  the  notice  which  she  attracts.  Silently  she 
kneels  behind  Him,  with  the  cruse  of  ointment  in  her  hand, 
which  had  been  procured  for  sinful  adornment.  She  meant 
to  pour  it  on  His  feet,  which  the  attitude  at  table  made  easy 
to  do ;  but  before  she  can  open  it  her  heart  opens,  and 
tears  of  thankfulness  and  sweet  penitence  rain  down  so 
abundantly  as  to  wet  His  feet,  inflicting  an  indignity  when 
she  had  meant  an  honour.  She  has  nothing  at  hand  to 
repair  the  fault,  and  so,  with  a  touch,  she  looses  the  hair, 
which  it  was  shameful  to  let  down  in  public,  and,  with  the 
ingenuity  and  abasement  of  love,  makes  it  a  towel.     Then, 


loo  The  Gospel  of  St.  Luke.     [Chap.  vii.  36-50. 

gaining  confidence  and  carried  farther  than  she  had  dared 
to  intend,  she  lays  her  Hps,  sinful  as  they  were,  on  His  feet, 
as  if  asking  pardon  for  the  tears  that  would  come,  and  only 
then  applies  the  ointment,  her  only  wealth.  This  woman 
that  was  "  a  sinner  "  and  Judas  are  the  only  two  recorded 
as  having  touched  the  Lord  with  their  lips.  Love  may  be 
bold  even  while  penitent,  and  Jesus  does  not  withdraw  His 
foot  from  such  a  kiss. 

II.  Note  the  snarl  of  self-righteousness  which  has  never 
been  down  into  the  depths.  The  Pharisee  has  the  usual 
attributes  of  his  class.  But  he  seems  to  have  had  some 
faint  beginnings  of  recognition  of  Jesus,  and  perhaps  had 
asked  Him  to  his  house  to  study  Him  more  closely,  and 
make  up  his  mind  about  Him.  No  wonder  that  Simon  was 
considerably  scandalised  at  such  a  scene  at  his  table.  He 
was  not  surprised  at  the  woman's  finding  her  way  in,  as 
probably  the  meal  was  a  semi-public  one  ;  but  that  a  person 
who  assumed  to  be  a  rabbi,  and  perhaps  a  prophet,  should 
allow  such  familiarities  if  he  knew  the  notorious  character 
of  the  woman,  was  impossible.  So  he  could  not  be  a 
prophet.  How  did  Simon  come  to  the  conclusion  that  a 
prophet  must  needs  know  hearts  and  lives?  and  why  did 
he  assume  that  a  prophet  must  repel  a  sinner  ?  The  former 
is  not  obviously  true,  and  the  latter  is  plainly  false.  But  the 
true  Pharisee  thinks  that  the  sign  of  righteousness  is  gather- 
ing up  his  skirts  when  near  gross  sin,  and  driving  the  sinner 
mercilessly  back  into  the  filth.  "She  is  a  sinner."  No, 
Simon,  she  was  a  sinner,  but  she  is  a  saint,  far  purer  having 
been  washed,  than  thou  art,  who  art  only  whitewashed. 
Sinfulness  which  is  so  ignorantof  itself  as  tobe  self-righteous, 
is  a  severer  judge  of  open  sinners  than  is  purity.  The  one 
condemns,  the  other  pardons ;  the  one  neither  knows  itself 
nor  her  whom  it  condemns,  the  other  knows  both,  and 
would  fain  bless  both. 


Less.  XV.]  Forgiveness  the  Cause  and  Measure  of  Love.  loi 

III.  So  we  come  to  the  vindication,  by  forgiving  love,  of 
forgiven  love.  Simon  thought  that  Jesus  did  not  know  the 
woman's  notorious  character,  but  he  is  startled  by  a  proof 
that  his  thoughts,  at  all  events,  were  sun-clear  to  Christ. 
The  parable  of  the  two  debtors  has  several  noteworthy 
points.  It  recognises  degrees  of  debt.  It  classes  all  sin  as 
debt, — one  in  kind,  however  different  in  amount.  It  thus 
admits  that  Simon  and  his  like  are  in  one  aspect  not  so  bad 
as  the  poor  sinful  woman  kneeling  silent  there.  It  stringently 
proclaims  the  entire  incapacity  of  all  men  to  meet  the 
demands  of  God's  law.  No  matter  whether  they  owe  five 
hundred  pence  or  one-tenth  of  it,  they  are  equally  insolvent. 
It  implies,  if  it  does  not  directly  assert,  that  tr^e  knowledge 
of  bankruptcy  on  the  debtor's  part  is  a  condition  of  getting 
his  discharge.  He  must  sue  in  forma  pauperis.  But  it 
proclaims  still  more  clearly  the  great  truth  that  God's  pardon 
is  due  solely  to  God  Himself,  and  is  the  act  of  that  love 
which  is  its  own  motive,  and  springs  up  eternal  in  God's 
heart,  for  no  other  reason  than  because  He  is  God. 

The  question  to  Simon  admits  of  only  one  answer,  and  he 
answers  in  a  half-indifferent  tone.  There  sounds  to  my  ear 
just  a  shade  of  contempt  for  the  parable  and  interrogation 
in  his  "  I  suppose,"  and  certainly  he  was  not  prepared  for 
the  swift  and  crushing  turn  given  to  the  conversation.  It  is 
like  disclosing  a  masked  battery.  Notice  how,  in  the  follow- 
ing rapid  summing  up  of  the  contrasts  between  the  conduct 
of  the  two,  our  Lord  repeats  and  repeats  Simon"^  contemp- 
tuous "this  woman,"  and  how  He  shows  that  He  had 
noticed,  though  not  resented,  the  churlish  want  of  hospi- 
tality. The  invitation  had  been  from  curiosity  or  something 
worse,  and  the  host  had  thought  that  he  paid  sufficient 
honour  to  this  questionable  teacher,  when  he  condescended 
to  let  Him  sit  at  his  table.  Jesus  marks  the  dishonour 
which  He  receives ;  and  though   He  says  nothing  at  the 


I02  The  Gospel  of  St.  Luke.     [Chap.  vii.  36-50. 

moment,  a  day  comes  when  He  will  recount  it  to  those  who 
did  it. 

Having  thus  swiftly  presented  the  contrasted  behaviour  of 
the  woman  and  of  Simon,  our  Lord,  in  verse  47,  lays  down 
the  great  truth,  to  which  all  has  been  leading  up.  Of  course, 
the  "for"  in  the  clause  "for  she  loved  much"  introduces, 
not  the  reason,  but  the  sign,  or  proof,  of  forgiveness.  The 
double  use  of  "  for "  in  our  language  has  confused  many 
readers  as  to  its  meaning  here.  But  clearly  the  whole  con- 
text demands  that  we  should  interpret  it  as  we  do  in  a 
sentence  like  "  the  woman  is  in  sorrow,  for  she  weeps,"  not 
as  we  do  in  a  sentence  like  "  the  woman  weeps,  for  she  is  in 
sorrow."  In  other  words,  forgiveness  is  here  presented  as 
the  cause  of  love,  and  love  as  the  sign,  because  it  is  the 
consequence,  of  a  previous  forgiveness.  That  interpretation 
is  needed  to  bring  the  words  into  line  with  the  parable,  in 
which  forgiveness  precedes  and  occasions  love.  It  is  needed 
in  order  to  keep  the  two  parts  of  the  verse  together ;  for,  if 
the  meaning  had  been  that  love  procures  pardon,  the  second 
clause  must  have  been  turned  round,  and  read,  "  but  whoso 
loveth  little,  to  him  little  is  forgiven." 

Unmistakably,  then,  our  Lord  teaches  here  that  forgive- 
ness comes  first  to  us  who  have  nothing,  not  even  love,  to 
pay  with,  and  that  it  unlocks  the  flood-gates  of  the  heart  as 
nothing  else  will.  We  are  not  pardoned  because  we  love, 
but  we  love  because  we  are  pardoned.  We  are  pardoned 
because  He  loves  us,  and  the  knowledge  of  His  forgiving 
love  melts  our  hearts.  Jesus  seems  here  to  teach  us  that 
there  must  be  this  experience  of  forgiveness  before  there  is 
real  and  deep  love.  Certainly  the  principle  involved  in 
these  words  has  been  proved  true  in  all  the  history  of  Chris- 
tianity since  they  were  spoken.  Forms  of  Christianity  which 
minimise  sin,  and  have  little  to  say  about  pardon,  have 
always  been^  and  always  will  be,  cold  and  stagnant.     The 


Less.  XV.]  Forgiveness  the  Cause  and  Measure  of  Love.  103 

one  power  that  sets  souls  aflame  with  a  holy  and  self-sacrifi- 
cing love,  is  the  experience  of  God's  pardoning  mercy  in 
Jesus  Christ.  The  measure  of  our  consciousness  of  forgiven 
sin  will  be  the  measure  of  our  love.  We  need  not  ask 
whether  the  "  little "  pardon  and  love  which  Jesus  credits 
Simon  with,  was  but  a  gentle  way  of  saying  that  he  had 
none.  However  that  may  be  about  him,  there  are  many 
professing  Christians  who  might  find  the  reason  for  their 
coldness  in  these  words. 

A  slight  consciousness  of  sin  will  make  a  slack  grasp  of 
pardon,  and  that  will  be  sure  to  stunt  the  growth  of  love. 
The  width  of  the  opening  in  the  soul  at  which  pardon  flows 
in,  is  the  same  as  that  at  which  love  flows  out.  So,  though 
gross  sin  is  always  loss  and  harm,  it  may  be  the  occasion  of 
deeper  penitence,  and  therefore  of  higher  exaltation.  We 
have  all  sin  enough  to  put  us  in  the  class  of  those  who  have 
much  forgiven.  Well  for  us  if  we  know  that  we  have  ! 
Fifty  pence  is  much,  if  we  have  nothing  to  pay ;  and,  if 
Christ  forgives  us  all  our  sin.  He  forgives  us  much.  The 
assurance  to  the  woman,  "Thy  sins  are  forgiven,"  was  a 
confirmation  of  the  previously  received  pardon.  Perhaps 
she  needed  it,  as  she  stood  there,  with  all  the  hard  Pharisee 
eyes  turned  on  her.  We  all  need  the  repeated  assurance 
of  pardon,  and  shall  get  it  when  our  hearts  fail  us  by  reason 
of  sin,  if  we  carry  our  thank-off'erings  to  the  Pardoner's 
feet. 

The  guests  rightly  understood  Jesus  as  claiming  the 
Divine  prerogative  of  pardon.  He  did  so,  not  only  by  the 
authoritative  words,  which  struck  them  as  approaching 
blasphemy,  but  by  His  acceptance  of  the  woman's  gratitude, 
in  accepting  which  He  intercepted  no  love  that  should 
rather  have  been  given  to  God.  He  is  God  manifest  in  the 
flesh  ;  and  he  who  loves  Him  for  His  forgiveness,  loves  the 
pardoning  God. 


I04  The  Gospel  of  St.  Luke.     [Chap.  vii.  36-50. 

The  last  word  to  the  woman  confirms  the  teaching  of  the 
whole  incident  in  reference  to  the  human  condition  of 
forgiveness,  which  it  plainly  declares  to  be,  not  love,  but 
faith.  The  order  is  first  faith,  which  has  for  its  under  side 
the  consciousness  of  sin  and  helplessness,  and  for  its  upper 
side  trust  in  Jesus  the  sin-bearer.  On  faith  follows  pardon, 
to  which  we  contribute  nothing,  and  have  but  to  receive  it 
through  our  faith.  To  pardon  received  succeeds  answering 
love,  gratitude  blended  with  penitence,  all  the  deeper 
because  we  know  ourselves  forgiven.  To  such  love  are 
granted  the  acceptance  of  its  poor  offerings,  a  vindication 
against  the  sarcasms  of  cold  critics,  a  confirmation  of  the 
pardon  received  already,  and  a  calm  peace,  in  which  hence- 
forward to  abide  and  advance. 


LESSON   XVI. 


The  Same  Seed  and  the  Differing  Soils. 

St.  Luke  viii.  4-15. 


4.  "And  when  much  people 
were  gathered  together,  and  were 
come  to  Him  out  of  every  city, 
He  spake  by  a  parable  : 

5.  A  sower  went  out  to  sow 
his  seed  :  and  as  he  sowed,  some 
fell  by  the  wayside ;  and  it  was 
trodden  down,  and  the  fowls  of 
the  air  devoured  it. 

6.  And  some  fell  upon  a  rock ; 
and  as  soon  as  it  was  sprung  up, 
it  withered  away,  because  it 
lacked  moisture. 

7.  And  some  fell  among  thorns ; 
and  the  thorns  sprang  up  with  it, 
and  choked  it. 

8.  And  other  fell  on  good 
ground,  and  sprang  up,  and  bare 
fruit  an  hundredfold.  And  when 
He  had  said  these  things.  He 
cried.  He  that  hath  ears  to  hear, 
let  him  hear. 

9.  And  His  disciples  asked 
Him,  saying,  What  might  this 
parable  be  ? 

10.  And  He  said.  Unto  you  it 
is  given  to  know  the  mysteries 


of  the  kingdom  of  God :  but  to 
others  in  parables  ;  that  seeing 
they  might  not  see,  and  hearing 
they  might  not  understand. 

11.  Now  the  parable  is  this: 
The  seed  is  the  word  of  God. 

12.  Those  by  the  wayside  are 
they  that  hear ;  then  cometh  the 
devil,  and  taketh  away  the  word 
out  of  their  hearts,  lest  they 
should  believe  and  be  saved. 

13.  They  on  the  rock  are  they, 
which,  when  they  hear,  receive  the 
word  with  joy  ;  and  these  have  no 
root,  which  for  a  while  believe,  and 
in  time  of  temptation  fall  away. 

14.  And  that  which  fell  among 
thorns  are  they,  which,  when 
they  have  heard,  go  forth,  and 
are  choked  with  cares  and  riches 
and  pleasures  of  this  life,  and 
bring  no  fruit  to  perfection. 

15.  But  that  on  the  good  ground 
are  they,  which  in  an  honest  and 
good  heart,  having  heard  the 
word,  keep  it,  and  bring  forth 
fruit  with  patience." 


IN  His  earlier  ministry  Jesus  seems  to  have  spoken  with- 
out parables.     The   disciples'   question   following   this 
parable,  according  to  Matthew,  asks  His  reason  for  what 

105 


io6  The  Gospel  of  St.  Luke.      [Chap.  viii.  4-15. 

seems  to  have  been  a  new  method.  The  reason  lay  in  the 
very  crowds  that  had  been  drawn  to  hear ;  for  these  were 
the  sign  of  passing  curiosity  or  momentary  excitement,  and 
sifting  was  required.  The  paraboHc  form  revealed  and 
concealed,  as  we  shall  see,  and  hence  became  a  test.  This 
first  of  all  the  parables  discloses  our  Lord's  own  thoughts 
as  to  the  issue  of  His  teaching,  and  was  at  once  a  warning 
to  hearers  and  an  encouragement  to  His  servants  in  that 
work  of  sowing  the  word,  which  would  soon  be  theirs. 

I.  The  parable  itself  needs  little  elucidation.  We  may 
note  as  a  singular  variation  that,  while  Matthew  speaks  of 
the  seed  in  each  case  as  plural,  Luke  has  uniformly  the  sin- 
gular ;  while,  on  the  other  hand,  in  the  interpretation,  the 
converse  is  true,  and  Matthew  has  "  he  that  was  sown," 
while  Luke  says  "  those  by  the  wayside,"  etc.  This  use  of 
the  singular  in  the  parable  has  the  effect  of  presenting  the 
seed  in  each  case  as  one,  and  accounts  for  Luke's  omission 
of  the  various  degrees  of  growth  in  the  last  case,  while 
the  use  of  the  plural  in  the  interpretation  brings  out  the 
thought  that  each  case  represents  a  class,  including  many 
individuals. 

Observe  the  different  prepositions  describing  the  contact 
of  seed  and  soil,—"  by,"  "  on,"  "  among,"  "  into."  There 
is  an  advance  in  closeness.  The  first  is  only  alongside  the 
field-path,  and  never  gets  deeper ;  the  second  gets  down  as 
far  as  the  rock  over  which  a  thin  skin  of  soil  is  stretched ; 
the  third,  however  deep  it  penetrates,  finds  thorn  seeds 
beside  it ;  and  only  the  last  gets  fairly  down  into  the  ground. 
Luke  has  some  interesting  variations  from  Matthew.  He 
adds  to  the  description  of  the  seed  by  the  wayside,  that  it 
was  "  trodden  underfoot."  A  path  runs  along  or  through 
the  field,  and  the  stream  of  passengers  is  not  stopped  for 
sowing.  A  careless  tread  flattens  the  seed  down,  but  does 
not  send  it  in,  and  there  it  lies,  more  visible  in  the  foot- 


Less.  XVI.]    The  Same  Seed  and  the  Differing  Soils.     107 

print,  for  the  keen-eyed,  light-winged  thieves  that  are  only 
waiting  for  the  sower's  back  to  be  turned. 

In  the  second  case,  Luke's  "  rock  "  describes  the  kind  of 
ground  more  clearly  than  Matthew's  "  rocky  places,"  which 
might  mean  a  field  full  of  surface  stones,  whereas  what  is 
intended  is  an  underlying  rock-shelf  with  a  mask  of  earth. 
He  omits  reference  to  the  rapid  growth  of  this  seed,  and 
concentrates  attention,  not  on  its  forthwith  springing  up,  but 
on  its  quick  withering.  His  version  is  condensed,  omitting 
mention  of  the  hot  sun  and  the  imperfectly  developed  root. 
According  to  him,  it  withers  because  of  want  of  "  moisture," 
which  implies  both  of  Matthew's  reasons,  since  the  root 
draws  moisture  from  the  deep  earth.  In  the  third  case,  he 
adds  the  simultaneous  springing  of  the  thorns.  They  had 
been  cut  down  to  clear  the  ground  for  the  seed,  but  the  soil 
was  full  of  roots  which  had  not  been  stubbed  up,  or  of  seeds 
which  would  germinate  as  the  more  precious  seed  did,  and 
would  keep  light  and  air  from  the  young  wheat;  for  "ill 
weeds  grow  apace,"  and  they  were  there  first. 

This  seed  has  gone  farther  towards  fruitfulness  than  the 
others,  but  the  thorns  keep  the  sun  from  getting  at  it  to 
ripen  the  formed  fruit.  The  correct  reading  in  verse  8  (R.  V.) 
gives  "  into  "  instead  of  Matthew's  "  upon."  The  ground 
was  "good,"  as  free  from  the  faults  of  the  others.  It  was 
soft,  deep,  and  clean.  So  the  seed  went  farther  down, 
"grew,"  as  Luke  says,  and  fruited.  Since  his  "seed"  is 
but  one,  he  necessarily  omits  the  varying  yield,  and  specifies 
only  the  highest,  the  ideally  perfect  hundredfold. 

Observe,  too,  that  he  separates  our  Lord's  solemn  call  to 
attention  more  distinctly  from  the  parable  than  Matthew 
does,  with  the  effect  of  adding  weight  to  the  warning.  All 
"  have  ears  to  hear,"  so  these  words  are  addressed  to  all, 
and  remind  all  classes  of  hearers  of  the  heavy  responsibility 
which   the  capacity  to  receive   the   truth   brings  with  it. 


io8  The  Gospel  of  St.  Luke.      [Chap.  viii.  4-15. 

Though  we  have  ears,  we  shall  not  hear  unless  we  make 
an  effort  to  fix  our  attention  and  sharpen  our  powers. 
There  is  a  hearing  which  is  not  hearing. 

II.  Our  Lord's  explanation  of  the  reasons  for  His  teaching 
by  parable  is  given  by  Luke  in  abbreviated  form.  The  dis- 
ciples' question  in  Matthew  raises  the  subject  of  the  reasons 
for  this  mode  of  teaching,  but  in  Luke  is  only  a  request  for 
a  key  to  the  parable.  Therefore  the  former  subject  is  here 
briefly  dealt  with.  Observe  that  Christ  here  draws  a  dis- 
tinction between  the  esoteric  teaching  to  His  disciples  and 
that  to  the  multitude.  Then  did  He  practise  "reserve,"  or 
had  He  two  sets  of  doctrines  ?  Yes  and  no.  For  why  was 
there  a  different  treatment  for  the  two  classes  of  "  you  "  and 
"  the  rest  "  ?  Because  the  one  had  listened  and  the  other 
had  not.  "  To  him  that  hath  shall  be  given  "  is  the  princi- 
ple which  explains  the  disciples'  privilege,  as  Matthew  tells 
us.  They  had  learned  A,  and  so  had  B  given  them.  And 
why  were  the  rest  given  only  the  truth  as  veiled  in  a  parable  ? 
Because  they  had  not  with  true  submission  listened  to  His 
teaching,  as  Matthew  says  in  his  form  of  the  quotation  from 
Isaiah,  which  makes  the  parable  the  result  of  the  unseeing 
eye. 

Luke,  on  the  other  hand,  makes  it  the  means  adopted  to 
bring  about  such  an  eye.  Both  things  are  true.  The  para- 
ble veils  as  well  as  reveals,  and  both  purposes  are  contem- 
plated by  Jesus.  To  men  who  have  closed  their  hearts  and 
minds  against  His  truth,  the  veil  will  prove  impenetrable ; 
and  it  is  both  judgment  and  mercy  that  it  should  be  so, — 
judgment  withdrawing  despised  truth,  and  mercy  in  not 
aggravating  their  condemnation  by  its  continual  shining 
unveiled  before  their  blind  eyes. 

They  are  awful  words,  and  it  is  vain  effort  and  cruel  kind- 
ness to  try  to  eliminate  from  them  the  stern  truth  which  the 
gentlest  lips  that  ever  spoke  has  put  into  them.     Let  us  see 


Less.  XVI.]    The  Same  Seed  and  the  Differing  Soils.     109 

to  it  that  we  keep  our  ears  open  and  our  eyes  eager  to  hear 
and  behold  all  that  He  has  to  say  and  show,  for  the  faithful 
use  of  the  lesser  leads  on  to  the  fuller  possession  of  the  more, 
and  the  reward  in  His  school  is  deeper  lessons. 

HI.  The  interpretation  of  the  parable  throws  a  strong 
light  on  our  Lord's  expectations  of  success  from  His  own 
ministry,  and  bids  His  servants  not  wonder  if  their  fate  in 
preaching  His  name  be  the  same  as  His.  We  cannot  indeed 
say  that  three-fourths  of  the  seed  is  wasted, — for  the  parable 
has  no  statistical  purpose, — but  clearly  there  will  be  many 
failures.  These  will  occur  at  all  stages  of  the  growth.  The 
hindrances  are  all  of  one  kind,  inasmuch  as  they  are  all 
within  the  heart  in  which  the  seed  is  sown.  But  that  these 
are  not  inevitable  hindrances  is  clear  from  the  subsequent 
verses  which  point  the  moral  of  the  parable  as  being,  "Take 
heed  how  ye  hear."  The  beaten  path  may  be  ploughed 
up,  the  rock  may  be  pulverised,  the  deep-lodged  thorn 
seeds  may  be  sifted  out.  If  it  were  not  so,  the  parable 
were  useless. 

The  different  classes  of  hearers  are  broadly  discriminated 
and  sharply  portrayed,  and  they  are  portraits  as  true  to-day 
as  when  first  painted.  Who  are  the  wayside  'hearers  ? 
There  are  crowds  of  them  in  all  our  churches.  Their  hearts 
and  minds  are  so  flattened  hard,  by  the  perpetual  tramp, 
tramp,  through  them  of  worldly  thoughts,  that,  while  they 
are  sitting  before  the  preacher,  they  do  not  hear  a  word  he 
is  saying,  or  if  they  hear  the  noise  it  never  gets  farther 
than  their  nerves.  There  is  no  real  reception  of  the  word, 
but  it  lies  on  the  top  of  their  minds,  and  before  they  have 
walked  down  two  streets  from  their  church  it  is  all  gone ; 
and  if  you  were  to  ask  them  what  had  been  said,  they 
would  have  to  think  awhile  before  they  could  tell. 

If  seed  is  lying  about  bare,  there  are  always  plenty  of 
feathered  robbers,  light  thoughts,  and  the  like,  to  make  off 


no  The  Gospel  of  St.  Luke.      [Chap.  viii.  4-15. 

with  it.  And  Jesus  would  have  us  beheve  that  there  is  a 
power  which  attaches  more  importance  to  that  word  than 
these  hearers  do.  The  devil  knows  how  much  is  at  stake, 
and  how  blessed  it  could  make  them,  if  they  do  not.  So 
he  helps  to  get  rid  of  the  word,  and  a  man  who  wishes  to 
put  it  out  of  his  head  will  find  abundant  aids. 

The  rocky  hearers  have  kept  the  word  longer,  and  come 
more  under  its  influence.  They  are  the  easily  moved,  emo- 
tional people,  whose  feelings  are  quickly  worked  on,  because 
they  are  shallow,  as  ripples  come  faster  on  a  pond  than  an 
ocean.  Seed  that  is  only  sown  in  the  feelings  will  sprout 
quickly,  and  wither  as  fast.  The  more  easily  moved  are  the 
emotions,  the  sooner  do  you  come  to  an  impenetrable  shelf 
of  rock  in  the  heart,  which  the  rootlets  do  not  penetrate. 
As  long  as  all  is  plain  sailing,  these  are  flourishing  Christians, 
but  as  soon  as  temptation  comes,  which  comes  to  all,  they 
fall  away.  There  are  always  a  fringe  of  such  converts  round 
religious  revivals.  What  such  need,  is  a  deeper  experience, 
and  to  bury  the  seed  far  down  in  their  being. 

The  thorny-ground  hearers  go  still  farther  toward  the 
mark.  They  have  the  new  life  in  them ;  the  seed  germinates, 
and  reaches  considerable  advance.  Notice  Luke's  signi- 
ficant phrase,  "  They  go  on  their  way."  They  return  to  the 
busy  road  of  daily  life,  and  in  the  bustle  lose  their  earnest 
hold  of  the  word.  The  hindrances  in  this  class  are  three- 
fold, but  all  of  one  sort,  as  all  belonging  to  "this  life." 
Cares,  for  the  poor ;  riches,  for  the  well-to-do ;  and  pleasures, 
for  all, — choke  the  word.  The  man  has  fruit,  only  it  never 
ripens.  Is  not  that  the  very  condition  of  thousands  of 
people,  who  would  be  very  much  astonished  and  indignant 
if  they  were  told  that  this  parable  had  a  niche  for  them? 
They  are  Christians  after  the  poor  pattern  so  common,  and 
have  fruit,  but  how  shrivelled,  green,  and  sour  it  is  ! 

The  good  soil  is  just  the  opposite  of  all  these.     The  heart 


Less.  XVI.]    The  Same  Seed  and  the  Differing  Soils,     m 

is  honest  and  good,  which  welcomes  and  holds  fast  the 
word,  and  perseveringly  brings  forth  fruit.  The  gospel  does 
not  need  men  to  be  "honest  and  good,"  in  the  sense  of 
having  moral  purity,  before  it  counts  them  fit  for  its  blessings. 
The  quahfications  here  laid  down  may  be  possessed  by  the 
most  sinful,  and  depend,  not  on  moral  purity,  but  on  the 
consciousness  of  need,  the  longing  for  deliverance,  and  the 
recognition  of  Christ  as  the  all-sufficient  Redeemer.  If  we 
have  these,  we  shall  cleave  to  the  word  which  reveals  His 
grace,  and  hold  it  fast,  in  spite  of  all  outward  and  inward 
hindrances,  and  if  we  "  receive  with  meekness  that  engrafted 
word,"  and  hide  it  in  our  hearts,  it  will  make  us  neither 
"  barren  nor  unfruitful." 


LESSON   XVII. 


The  Sleeping  Child  Awakened. 

St.  Luke  viii.  41,  42,  49-56. 


41.  "And,  behold,  there  came 
a  man  named  Jainis,  and  he  was 
a  ruler  of  the  synagogue  :  and  he 
fell  down  at  Jesus'  feet,  and  be- 
sought Him  that  He  would  come 
into  his  house  : 

42.  For  he  had  one  only  daugh- 
ter, about  twelve  years  of  age, 
and  she  lay  a  dying.  But  as  He 
went  the  people  thronged  Him. 

49.  While  He  yet  spake,  there 
Cometh  one  from  the  ruler  of  the 
synagogue's  house,  saying  to  him, 
Thy  daughter  is  dead ;  trouble 
not  the  Master. 

50.  But  when  Jesus  heard  it, 
He  answered  him,  saying,  Fear 
not :  believe  only,  and  she  shall 
be  made  whole. 

51.  And    when  He   came  into 


the  house,  He  suffered  no  man  to 
go  in,  save  Peter,  and  James,  and 
John,  and  the  father  and  mother 
of  the  maiden. 

52.  And  all  wept,  and  bewailed 
her:  but  He  said.  Weep  not;  she 
is  not  dead,  but  sleepeth. 

53.  And  they  laughed  Him  to 
scorn,  knowing  that  she  was 
dead. 

54.  And  He  put  them  all  out, 
and  took  her  by  the  hand,  and 
called,  saying.  Maid,  arise. 

55.  And  her  spirit  came  again, 
and  she  arose  straightway :  and 
He  commanded  to  give  her  meat. 

56.  And  her  parents  were 
astonished  :  but  He  charged  them 
that  they  should  tell  no  man  what 
was  done." 


SORROW  and  need  make  short  work  of  prejudices. 
Jairus,  as  a  synagogue  official,  was,  probably,  not  over 
favourable  to  Jesus  ;  but  he  must  have  known  of  the  cures 
already  done  in  the  synagogue  at  Capernaum,  and  so  he 
forgets  his  doubts  and  dignity,  and  flings  himself  at  the  feet 
of  the  new  Teacher,  who,  whether  a  heretic  or  no,  may  heal 
his  little  girl.  His  "  faith  "  was,  probably,  merely  a  belief 
in  Christ's  miraculous  power;  and  he  was  far  behind  the 

112 


Less.  XVII.]     The  Sleeping  Child  Awakened.  113 

heathen  centurion,  who  did  not  ask  Jesus  to  come,  but  only 
to  speak.  But  his  agony  was  sore,  his  need  great,  his 
beseeching  plaintive,  and  Jesus  does  not  stop  to  put  him 
through  a  catechism  before  He  responds  to  his  prayer.  We 
are  taught  to  think  more  loftily  of  Christ's  willingness  and 
power  by  His  swift  and  exuberant  answers  to  the  poorest 
faith.  Jesus  has  just  come  from  exhausting  toils  on  the 
other  side  of  the  lake ;  but  He  asks  for  no  leisure,  but  goes 
with  the  impatient  father  at  once,  attended  by  a  gaping 
crowd  of  sight-seers. 

In  all  the  Gospels,  the  narrative  is  cut  in  two  by  the 
incident  of  the  woman  with  the  issue  of  blood.  Jesus  had 
not  delayed  for  His  own  ease,  but  He  does  so  for  another's 
blessing.  What  an  eternity  the  few  minutes'  pause  would 
appear  to  Jairus,  and  how  indifferent  he  would  think  Jesus 
to  his  pressing  case  !  But  Divine  power  is  never  in  a  hurry, 
and  Christ  can  afford  to  stop,  on  His  way  to  a  death-bed,  to 
help  another  sufferer ;  for  one's  gain  is  not  another's  loss  in 
His  dispensing  of  blessing,  but  He  has  time  and  supplies  for 
all.  The  narrative,  after  the  interruption,  may,  perhaps, 
best  be  studied  by  taking  our  Lord's  three  sayings  as  our 
guides. 

I.  He  invites  and  encourages  faith  even  at  the  moment 
when  all  seems  hopeless.  Jairus'  impatience  was  justified 
by  the  message  of  the  child's  death.  How  bitterly  he  must 
have  thought,  "  My  poor  darling's  life-blood  was  falling,  drop 
by  drop,  while  we  were  loitering  here  with  this  woman. 
Five  minutes  sooner,  and  we  might  have  kept  her."  Is 
there  not  a  faint  trace  of  this  feeling  in  the  language, 
"  Trouble  not  the  Master  "  ?  It  almost  sounds  like  assumed 
unwillingness  to  give  trouble,  masking  offence  at  trouble  not 
having  been  taken  :  but  perhaps  it  is  only  the  natural  speech 
of  hopelessness.  At  all  events,  Jairus'  "  faith,"  such  as  it 
was,  is  ready  to  collapse.     He  could  believe  that  Jesus  could 

8 


114  The  Gospel  of  St.  Luke.    [Chap.  viii.  41-56. 

heal,  but  to  bring  to  life  again  was  too  much  to  expect. 
It  obviously  had  not  occurred  to  him  as  possible.  How 
should  it? 

Whether  we  suppose  that,  in  order  of  time,  this  was  the 
first  miracle  of  raising  the  dead,  as  seems  probable,  or  no, 
Jairus  felt,  as  we  all  feel,  that  hope  ends  when  death  enters. 
And  at  that  moment,  when  the  last  faint  spark  of  light  in  the 
father's  darkened  heart  has  been  blown  out,  Christ,  for  the 
first  time  in  the  story,  speaks.  His  words  sound  strange 
and  almost  meaningless, — "  Fear  not."  What  more  was 
there  to  fear?  The  last  and  worst  had  come.  "Only 
believe."  What  was  there  to  believe  now  ?  "  She  shall  be 
made  whole."  "  But  she  is  dead,  Rabbi,  and  Thou  speakest 
as  if  the  blow  still  hung  unfallen."  Christ  encourages  to 
what  might  well  have  seemed  an  impossible  faith,  and  does 
so  by  what  might  well  have  sounded  an  inappropriate 
promise.  But  there  lies  hidden,  to  be  found  by  the  believ- 
ing father,  a  comfort  which  was  enough  for  faith  to  lay  hold 
on,  though  it  might  not  be  put  in  plain  language.  Our  Lord 
does  not  say,  in  so  many  words,  "she  shall  be  raised  up ;" 
for  all  through  the  incident  He,  as  it  were,  ignores  death, 
so  that  some  have  tried  to  make  out  that  the  child  was  only 
in  a  trance.  But  He  gives  Jairus  enough  to  cheer  him,  and 
relight  the  flame  of  hope.  He  ever  comes  in  like  fashion 
to  sad  hearts  with  His  soothing  voice,  which  itself  has  music 
in  its  tones  to  calm  sorrow  and  rekindle  hope.  He  never 
bids  us  not  to  be  afraid  without  bidding  us  believe  in  Him, 
and  giving  faith  something  to  cling  to. 

It  is  empty  talk  to  tell  a  poor  man  in  Jairus'  place,  or 
ours,  not  to  be  afraid.  Why  should  he  not?  Only  one 
thing  drives  out  fear  and  the  rational  grounds  for  it,  and  that 
is  faith.  A  true  faith  will  accept  His  assurances  even  when 
they  seem  to  imply  impossibilities ;  and  many  a  mourning 
heart  that  has  heard  Jesus  speak  thus  over  the  dear  dead 


Less.  XVII.]     The  Sleeping  Child  Awakened.  115 

whom  He  has  not  raised,  knows  how  blessedly  true  it  is, 
that,  dying,  they  have  been  "  made  whole,"  and  live  a  fuller 
life,  to  which  the  sorrowing  heart  turns  with  hope  fed  by 
the  Master's  words. 

We  do  not  need  to  discuss  why  Jesus  generally  required 
faith  as  a  condition  of  His  miracles,  further  than  to  point 
out  that  it  was  not  a  uniformly  required  condition, — as,  for 
instance,  in  the  raising  of  the  young  man  of  Nain, — and  that 
while,  no  doubt,  the  presence  of  an  atmosphere  of  unbelief 
restrained  and  hampered  Him  in  putting  forth  His  miracu- 
lous power,  we  had  better  not  dogmatise  too  confidently  on 
His  need  for  faith  on  the  part  of  the  recipients,  but  recognise 
that  the  requirement  was  mainly  for  the  sake  of  their  highest 
good.  His  whole  message  to  men  may  almost  be  summed 
up  in  the  words,  "  Fear  not,  only  beheve." 

II.  The  next  word  of  our  Lord's  is  that  in  the  house,  at 
the  door  of  the  chamber.  Possibly  nothing  more  had  been 
said  on  the  way,  as  the  distance  would  not  be  great,  and 
Jairus  was  in  no  mood  to  speak.  But  there  was  hubbub 
enough  at  the  house.  The  noisy  demonstrations  with  which 
Easterns  especially,  but  not  exclusively,  delight  to  affront 
the  majesty  of  death,  and  to  disturb  the  sanctity  of  sorrow, 
were  in  full  swing.  Flute-players  and  hired  mourners  and 
curious  neighbours,  and  all  the  crowd  that  comes  to  buzz 
round  sorrow,  were  there, — and  a  yard  off,  on  the  other  side 
of  a  wall,  lay  the  poor  child,  quiet  and  deaf  to  it  all.  Verse 
51  makes  a  distinction  between  coming  to  the  house  and 
"  entering  in  "  to  the  death-chamber.  The  crowd  are  not 
allowed  to  go  in  there,  much  as  their  morbid  curiosity  would 
have  liked  it,  and  Jesus  had  to  exercise  authority  to  keep 
them  out.  But  before  He  goes  in  with  the  selected  few, 
He  speaks  a  word  to  all,  forbidding  their  noisy  lamenting, 
because  "  she  is  not  dead,  but  sleepeth."  It  indicates  a 
wofully  prosaic  lack  of  perception,  that  these  Divine  words, 


it6  The  Gospel  of  St.  Luke.    [Chap.  viii.  41-56. 

which  transform  the  hideous  hopelessness  of  death  into 
calm  and  brief  repose,  should  have  been  taken  to  mean 
that  the  child  was  in  a  swoon  or  trance. 

The  bystanders'  unfeeling  laugh  is  proof  enough  that  what 
men  call  death  had  unmistakably  taken  place.  They  had 
seen  the  last  moments,  and  knew  that  she  was  dead,  though 
the  critics  nowadays  know  that  she  could  not  have  been. 
Plain  men  will  believe  the  eye-witnesses.  What,  then,  does 
that  saying  intend?  Jesus  is  not  dealing  in  sentimental, 
fine  names  for  the  unchanged  horror,  as  we  sometimes  do ; 
but  His  change  of  names  follows  a  change  of  nature,  and  if 
He  says,  "  This  is  not  death,  but  sleep,"  He  means,  first, 
that  the  irrevocable  is  not  irrevocable  to  Him  and  His,  for 
He  comes  to  awake  the  sleeper.  But  the  blessing  of  the 
wonderful  saying  stretches  beyond  that  death-bed.  He  has 
abolished  death,  and,  while  the  physical  fact  remains,  the 
whole  character  of  it  changes. 

Sleep  is  not  unconsciousness.  It  suspends  the  power  of 
affecting,  or  being  affected  by,  the  world  of  sense,  but  does 
no  more.  We  live  and  think  and  rejoice  in  sleep.  It  has 
the  promise  of  waking.  It  brings  rest.  Therefore  our 
Lord  takes  the  old  metaphor,  which  all  nations  have  used 
to  hide  the  ugliness  of  death,  and  breathes  new  hope  and 
calming  into  it.  Heathen  despair  spoke  of  an  eternal  sleep ; 
Jesus  shows  us  that  if  we  sleep,  we  shall  do  well,  and  wake 
at  His  voice,  leaving  weariness  and  life's  fever  behind  us  in 
the  empty  bed. 

HI.  His  last  word  is  the  life-giving  one  in  the  death- 
chamber.  Silence  and  secrecy  befitted  it.  He  kept  out  the 
noisy  mob,  and,  with  the  parents  and  the  three  chief  disciples, 
enters  the  sacred  presence  of  the  dead.  Why  this  small 
number  of  witnesses  ?  Possibly  for  the  sake  of  the  child, 
whose  tender  years  might  be  disturbed  by  many  curious 
eyes,  but  also,  apparently,  because,  for  reasons  not  known 


Less.  XVII.]     The  Sleeping  Child  Awakened.  n; 

to  us,  He  desired  little  publicity  for  the  miracle.      It  is 
worth  notice,  as  bearing  on  His  conception  of  the  worth  of 
miracles  as  evidence  of  His  Messiahship,  that  He  takes 
pains,  both  by  the  exclusion  of  the  crowd  and   by  His 
imperative  injunctions  afterwards,   to  prevent  this  mighty 
instance  of  His  power  from  being  known.     How  simply  and 
easily  the  stupendous  deed  is  done!     One  touch  of  His 
hand,  two  words,  the  very  syllables  of  which  Mark  gives, 
and  "her  spirit  returned."     Where  had  it  been?     How  did 
it  hear  without  ears,  and  feel  without  a  hand?    What  is 
coming  and  going  to  a  spirit  freed  from  body  ?     Questions 
come  thick,  but  answers  there  are  none.     Only  this  we  are 
sure  of,  by  such  an  event,— that  the  dead  live,  that  conscious- 
ness is  not  so  bound  up  with  corporeity  as  that  the  death  of 
the  body  affects  the  conscious  being  of  "the  spirit,"  and 
that,  wherever  or  in  whatever  state  the  dead  may  be,  there 
the  will  of  Christ  reaches  them  and  has  power.     He  is  the 
Lord,  both  of  the  dead  and  the  living,  and  "His  word 
runneth  very  swiftly  "  over  the  gulf  between  the  mortals  who 
live  here  and  the  dead  who  live  anywhere.     They  sleep 
lightly,  and  are  easily  waked  by  His  touch.     Their  sleep, 
while  it  lasts,  is  sweet,  restful,  conscious,  if  they  sleep  in 
Jesus.     As  for  the  weary  body,  it  slumbers  ;  and  as  for  the 
spirit,  it  may  be  said  to  sleep,  if  by  that  we  understand  the 
cessation  of  toil,  the   end  of  connection   with   the   outer 
world,    the   tranquilHty   of  deep  repose;   but,   in   another 
aspect,  the  sleep  of  the  saints  is  their  passing  into  a  fuller 
and  more  vivid  life,  and  they  are  "satisfied,"  when  they 
close  their  eyes  on  earth,  to  open  them  for  heaven,  and 
sleep  to  "  awake  in  His  likeness." 


LESSON  XVIII. 
Bread  from  Heaven. 


St.  Luke  ix.  10-17. 


10.  "And  the  apostles,  when 
they  were  returned,  told  Him  all 
that  they  had  done.  And  He 
took  them,  and  went  aside  pri- 
vately into  a  desert  place  belong- 
ing to  the  city  called  Bethsaida. 

11.  And  the  people,  when  they 
knew  it,  followed  Him  :  and  He 
received  them,  and  spake  unto 
them  of  the  kingdom  of  God,  and 
healed  them  that  had  need  of 
healing. 

12.  And  when  the  day  began 
to  wear  away,  then  came  the 
twelve,  and  said  unto  Him,  Send 
the  multitude  away,  that  they 
may  go  into  the  towns  and 
country  round  about,  and  lodge, 
and  get  victuals  :  for  we  are  here 
in  a  desert  place. 

13.  But   He   said    unto   them, 


Give  ye  them  to  eat.  And  they 
said.  We  have  no  more  but  five 
loaves  and  two  fishes;  except 
we  should  go  and  buy  meat  for 
all  this  people. 

14.  For  they  were  about  five 
thousand  men.  And  He  said  to 
His  disciples.  Make  them  sit 
down  by  fifties  in  a  company. 

15.  And  they  did  so,  and  made 
them  all  sit  down. 

16.  Then  He  took  the  five 
loaves  and  the  two  fishes,  and 
looking  up  to  heaven,  He  blessed 
them,  and  brake,  and  gave  to  the 
disciples  to  set  before  the  multi- 
tude, 

17.  And  they  did  eat,  and  were 
all  filled  :  and  there  was  taken 
up  of  fragments  that  remained  to 
them  twelve  baskets." 


THE  Apostles  needed  rest  after  their  trial  trip  as 
evangelists.  John  the  Baptist's  death  had  just  been 
told  to  Christ.  The  Passover  was  at  hand,  and  many 
pilgrims  were  on  the  march.  Prudence  and  care  for  His 
followers  as  well  as  Himself  suggested  a  brief  retirement, 
and  our  Lord  sought  it  at  the  Eastern  Bethsaida,  a  couple 
of  miles  up  the  Jordan  from  its  point  of  entrance  to  the 

118 


Less.  XVIII.]  Bread  from  Heaven.  119 

lake.  Matthew  and  Mark  tell  us  that  He  went  by  boat, 
which  Luke  does  not  seem  to  have  known.  Mark  adds 
that  the  curious  crowd,  which  followed  on  foot,  reached  the 
place  of  landing  before  Him,  and  so  effectually  destroyed 
all  hope  of  retirement.  It  was  a  short  walk  round  the 
north-western  part  of  the  head  of  the  lake,  and  the  boat 
would  be  in  sight  all  the  way,  so  that  there  was  no  escape 
for  its  passengers. 

Luke  records  the  self-oblivious  cordiality  of  Christ's 
reception  of  the  intrusive  crowd.  Without  a  sigh  or  sign  of 
impatience,  He  "  welcomed  them," — a  difficult  thing  to  do, 
and  one  which  few  of  us  could  have  achieved.  The  motives 
of  most  of  them  can  have  been  nothing  higher  than  what 
leads  vulgar  people  of  all  ranks  and  countries  to  buzz  about 
distinguished  men,  utterly  regardless  of  delicacy  or  consider- 
ateness.  They  want  to  see  the  Notoriety,  no  matter  what 
it  costs  Him.  But  Jesus  received  them  patiently,  because, 
as  Mark  touchingly  tells,  He  was  "  moved  with  pity,"  and 
saw  in  their  rude  crowding  round  Him  the  token  of  their 
lack  of  guides  and  teachers.  They  seemed  to  Him,  not 
merely  a  mob  of  intrusive  sight-seers,  but  like  a  huddled 
mass  of  unshepherded  sheep. 

Christ's  heart  felt  more  lovingly  than  ours  bee  se  His 
eye  saw  deeper,  and  His  eye  saw  deeper  because  His  heart 
felt  more  lovingly.  If  we  would  live  nearer  Him,  we  should 
see,  as  He  did,  enough  in  every  man  to  draw  out  pity  and 
help,  even  though  he  may  jostle  and  interfere  with  us. 

The  short  journey  to  Bethsaida  would  be  in  the  early 
morning,  and  a  long  day  of  toil  followed  instead  of  the 
hoped-for  quiet.  Note  that  singular  expression,  "Them 
that  had  need  of  healing  He  healed."  Why  not  simply 
"  them  that  were  sick  ?  "  Probably  to  bring  out  the  thought 
that  misery  made  unfailing  appeal  to  Him,  and  that  to  see 
need  was   to   supply  it.     His  swift  compassion,   His   all- 


I20  The  Gospel  of  St.  Luke.     [Chap.  ix.  10-17. 

sufficient  power  to  heal,  and  the  conditions  of  receiving  His 
healing,  are  all  wrapped  up  in  the  words.  Thus  far  the 
lesson  has  been  introductory  to  the  main  subject.  Coming 
to  the  miracle  itself,  we  may  throw  the  narrative  into  three 
parts, — the  preliminaries,  the  miracle,  and  the  abundant 
overplus. 

I.  Our  Lord  leads  up  to  the  miracle  by  forcing  home  on 
the  minds  of  the  disciples  the  extent  of  the  need  and  the 
utter  inadequacy  of  their  resources  to  meet  it,  and  by 
calling  on  them  and  the  crowd  for  an  act  of  obedience, 
which  must  have  seemed  to  many  of  them  ludicrous.  John 
shows  us  that  He  had  begun  to  prepare  them,  at  the 
moment  of  meeting  the  multitude,  by  His  question  to 
Philip.  That  had  been  simmering  in  the  disciples'  minds 
all  day,  while  they  leisurely  watched  Him  toiling  in  word 
and  work,  and  now  they  come  with  their  solution  of  the 
difficulty.  Their  suggestion  was  a  very  sensible  one  in  the 
circumstances,  and  they  are  not  to  be  blamed  for  not 
anticipating  a  miracle  as  the  way  out.  However  many 
miracles  they  saw,  they  never  seem  to  have  expected 
another.  That  has  been  thought  to  be  unnatural,  but  surely 
it  is  true  to  nature.  They  moved  in  a  confusing  mixture  of 
the  miraculous  and  the  natural  which  baffled  calculation  as 
to  which  element  would  rule  at  any  given  moment.  Their 
faith  was  feeble,  and  Christ  rebuked  them  for  their  slowness 
to  learn  the  lesson  of  this  very  miracle  and  its  twin  feeding 
of  the  four  thousand.  They  were  our  true  brothers  in  their 
failure  to  grasp  the  full  meaning  of  the .  past,  and  to  trust 
His  power. 

The  strange  suggestion  that  the  disciples  should  feed  the 
crowd  must  have  appeared  to  them  absurd,  but  it  was 
meant  to  bring  out  the  clear  recognition  of  the  smallness  of 
their  supply.  Therein  lie  great  lessons.  Commands  are 
given  and  apparent  duties  laid  on  us,  in  order  that  we  may 


Less.  xviiL]  Bread  from  Heaven.  121 

find  out  how  impotent  we  are  to  do  them.  It  can  never  be 
our  duty  to  do  what  we  cannot  do ;  but  it  is  often  our  duty 
to  attempt  tasks  to  which  we  are  conspicuously  inadequate, 
in  the  confidence  that  He  who  gives  them  has  laid  them  on 
us  to  drive  us  to  Himself,  and  there  to  find  sufficiency. 
The  best  preparation  of  His  servants  for  their  work  in  the 
world  is  the  discovery  that  their  own  stores  are  small. 
Those  who  have  learned  that  it  is  their  task  to  feed  the 
multitude,  and  who  have  said  "  We  have  no  more  than  such 
and  such  scanty  resources,"  are  prepared  to  be  the  distri- 
butors of  His  all-sufficient  supply. 

What  a  strange  scene  that  must  have  been  as  the  one 
hundred  groups  of  fifty  each  arranged  themselves  on  the 
green  grass,  in  the  setting  sunlight,  waiting  for  a  meal  of 
which  there  were  no  signs  !  It  took  a  good  deal  of  faith  to 
seat  the  crowd,  and  some  faith  for  the  crowd  to  sit.  How 
expectant  they  would  be  !  How  they  would  wonder  what 
was  to  be  done  next !  How  some  of  them  would  laugh 
and  some  sneer,  and  all  watch  the  event !  We,  too,  have 
to  put  ourselves  in  the  attitude  to  receive  gifts  of  which 
sense  sees  no  sign ;  and  if,  in  obedience  to  Christ's  word, 
we  sit  down  expecting  Him  to  find  the  food,  we  shall  not  be 
disappointed,  though  the  table  be  spread  in  the  wilderness, 
and  neither  storehouse  nor  kitchen  be  in  sight. 

II.  The  miracle  itself  has  some  singular  features.  Like 
that  of  the  draught  of  fishes,  it  was  not  called  forth  by  the 
cry  of  suffering,  nor  was  the  need  which  it  met  one  beyond 
the  reach  of  ordinary  means.  It  was  certainly  one  of  the 
miracles  most  plainly  meant  to  strike  the  popular  mind,  and 
the  enthusiasm  excited  by  it,  according  to  John's  account, 
was  foreseen  by  Christ.  Why  did  He  evoke  enthusiasm 
which  He  did  not  mean  to  gratify  ?  For  the  very  purpose 
of  bringing  the  carnal  expectations  of  the  crowd  to  a  head, 
that   they   might  be  the   more  conclusively  disappointed. 


122  The  Gospel  of  St.  Luke.     [Chap.  ix.  10-17. 

The  miracle  and  its  sequel  sifted  and  sent  away  many 
"  disciples,"  and  were  meant  to  do  so. 

All  the  accounts  tell  of  Christ's  "blessing."  Matthew 
and  Mark  do  not  say  what  He  blessed,  and  pCFhaps  the  best 
supplement  is  "  God ; "  but  Luke  says  that  He  blessed  the 
food.  What  He  blesses  is  blessed ;  for  His  words  are 
deeds,  and  communicate  the  blessing  which  they  speak. 
The  point  at  which  the  miraculous  multiplication  of  the 
food  came  in  is  left  undetermined,  but  perhaps  the  difference 
in  the  tenses  of  the  verbs  hints  at  it.  "  Blessed "  and 
"brake"  are  in  the  tense  which  describes  a  single  act; 
"  gave  "  is  in  that  which  describes  a  continuous  repeated 
action.  The  pieces  grew  under  His  touch,  and  the  disciples 
always  found  His  hands  full  when  they  came  back  with 
their  own  empty.  But  wherever  the  miraculous  element 
appeared,  creative  power  was  exercised  by  Jesus ;  and  none 
the  less  was  it  creative,  because  there  was  the  "  substratum  " 
of  the  loaves  and  fishes.  Too  much  stress  has  been  laid 
on  their  being  used,  and  some  commentators  have  spoken 
as  if  without  them  the  miracle  could  not  have  been  wrought. 
But  surely  the  distinction  between  pure  creation  and 
multiplication  of  a  thing  already  existing  vanishes  when  a 
loaf  is  "  multiplied  "  so  as  to  feed  a  thousand  men. 

The  symbolical  aspect  of  the  miracle  is  set  forth  in  the 
great  discourse  which  follows  it  in  John's  Gospel.  Jesus  is 
the  bread  of  God  which  came  down  from  heaven.  That 
bread  is  broken  for  us.  Not  in  His  incarnation  alone,  but 
in  His  death,  is  He  the  food  of  the  world ;  and  we  have 
not  only  to  "  eat  His  flesh,"  but  to  "  drink  His  blood,"  if 
we  would  live.  Nor  can  we  lose  sight  of  the  symbol  of  His 
servants'  task.  They  are  the  distributors  of  the  heaven- 
sent bread.  If  they  will  but  take  their  poor  stores  to  Jesus, 
with  the  acknowledgment  of  their  insufficiency.  He  will 
turn   them  into  inexhaustible  supplies,  and  they  will  find 


Less.  XVIII.]  Bread  from  Heaven.  123 

that  "  there  is  that  scattereth,  and  yet  increaseth.'*  What 
Christ  blesses  is  ahvays  enough. 

III.  The  abundance  left  over  is  significant.  Twelve 
baskets,  such  as  poor  travellers  carried  their  belongings  in, 
were  filled ;  that  is  to  say,  each  apostle,  who  had  helped  to 
feed  the  hungry,  had  a  basketful  to  bring  off  for  future 
wants.  The  "  broken  pieces  "  were  not  crumbs  that  littered 
the  grass,  but  the  portions  that  came  from  Christ's  hands. 

His  provision  is  more  than  enousjh  for  a  hungry  world, 
and  they  who  share  it  out  among  their  fellows  have  their 
own  possession  of  it  increased.  There  is  no  surer  way  to 
receive  the  full  sweetness  and  blessing  of  the  gospel  than  to 
carry  it  to  some  hungry  soul.  These  full  baskets  teach  us, 
too,  that  in  Christ's  gift  of  Himself  as  the  Bread  of  Life 
there  is  ever  more  than  at  any  given  moment  we  can 
appropriate.  The  Christian's  spiritual  experiences  have 
ever  an  element  of  infinity  in  them  ;  and  we  feel  that  if  we 
were  able  to  take  in  more,  there  would  be  more  for  us  to 
take.  Other  food  cloys  and  does  not  satisfy,  and  leaves  us 
starving.  Christ  satisfies  and  does  not  cloy,  and  we  have 
always  remaining,  yet  to  be  enjoyed,  the  boundless  stores, 
which  neither  eternity  will  age  nor  a  universe  feeding  on 
them  consume.  The  Christian's  capacity  of  partaking  of 
Christ  grows  with  what  it  feeds  on,  and  he  alone  is  safe  in 
believing  that  "  to-morrow  shall  be  as  this  day,  and  much 
more  abundant" 


LESSON   XIX. 


"In  the  Holy  Mount" 

St.   Luke  ix.  28-36. 


28.  "  And  it  came  to  pass  about 
an  eight  days  after  thete  sayings, 
He  took  Peter  and  John  and 
James,  and  went  up  into  a  moun- 
tain to  pray. 

29.  And  as  He  prayed,  the 
fashion  of  His  countenance  was 
altered,  and  His  raiment  was 
white  and  glistering. 

30.  And,  behold,  there  talked 
with  Him  two  men,  which  were 
Moses  and  Elias : 

31.  Who  appeared  in  glory,  and 
spake  of  His  decease  which  He 
should  accomplish  at  Jerusalem. 

32.  But  Peter  and  they  that 
were  with  Him  were  heavy  with 
sleep  :  and  when  they  were 
awake,  they  saw  His  glory,  and 
the  two  men  that  stood  with  Him. 


33.  And  it  came  to  pass,  as 
they  departed  from  Him,  Peter 
said  unto  Jesus,  Master,  it  is 
good  for  us  to  be  here  :  and  let 
us  make  three  tabernacles;  one 
for  Thee,  and  one  for  Moses,  and 
one  for  Elias  :  not  knowing  what 
he  said. 

34.  While  he  thus  spake,  there 
came  a  cloud,  and  overshadowed 
them  :  and  they  feared  as  they 
entered  into  the  cloud. 

35.  And  there  came  a  voice  out 
of  the  cloud,  saying,  This  is  My 
beloved  Son  :  hear  Him. 

36.  And  when  the  voice  was 
past,  Jesus  was  found  alone.  And 
they  kept  it  close,  and  told  no 
man  in  those  days  any  of  those 
things  which  they  had  seen." 


ALL  the  accounts  of  the  transfiguration  carefully  date  it 
with  reference  to  Peter's  great  confession  and  Christ's 
subsequent  plain  announcement  of  His  sufferings.  "  These 
sayings  "  made  an  epoch  in  our  Lord's  Hfe,  both  as  regarded 
Himself  and  His  followers,  marking  for  Him  a  new  step 
towards  the  cross,  which  was  henceforth  perceptibly  nearer 
and  still  more  familiar,  and  for  them  a  new  pain  which 
might  easily  become  apostasy.  The  transfiguration  seems 
to  have  a  bearing  on  both  Him  and  them.     The  incident 

124 


Less.  XIX.]  « In  the  Holy  Mount."  125 

consists  of  three  distinct  portions, — the  change  in  our  Lord's 
appearance,  His  converse  with  the  mighty  dead,  and  the 
Divine  voice.  Luke  gives  important  details  not  found  in 
the  other  accounts. 

L  The  transfiguration  properly  so  called.  Luke's  special 
contribution  to  this  part  of  the  narrative  is  the  mention  of 
Christ's  prayers.  This  is  the  Cospel  of  the  Son  of  man, 
and  it  often  dwells  on  that  precious  token  of  our  Lord's 
manhood,  His  praying.  It  alone  tells  us  how  Jesus  prayed 
at  His  baptism,  after  cleansing  the  leper,  before  choosing 
the  twelve,  and  on  one  or  two  other  occasions.  He,  our 
Brother,  lived  by  prayer,  as  all  who  would  live  His  life  must 
do.  Our  narrative  connects  His  prayer  immediately  with 
the  glory  shining  in  His  face. 

Luke  describes  the  marvellous  appearance  less  vividly 
and  fully  than  the  others,  only  saying  that  His  face  became 
"  different,"  and  His  raiment  dazzling  white ;  but  he  puts 
emphasis  on  "  as  He  was  praying,"  almost  as  if  he  would 
point  to  the  prayer  as  the  cause  of  the  lustre.  Prayer  and 
communion  with  God  will  imprint  a  glory  on  a  homely  face 
yet,  which,  though  it  be  nowise  miraculous,  does  none  the 
less  show  where  the  man  has  been.  If  we  lived  more 
habitually  in  the  secret  place  of  the  Most  High,  our  faces 
would  oftener  seem  like  those  of  angels,  and  a  pure  and 
quiet  heart  would  make  itself  seen  there. 

But  the  transfiguration  was  much  more  than  this,  or  than 
the  light  on  Moses'  face  when  in  the  mount.  The  glory 
that  shone  on  Christ's  countenance  and  whitened  even  His 
garments,  did  not  fall  on  Him  from  without,  but  rose,  as  it 
were,  to  the  surface  from  within.  "  The  veil,  that  is  to  say. 
His  flesh,"  became  partially  transparent  for  a  moment,  and 
revealed  not  only  the  glory  of  grace  and  truth,  but  the 
lesser  glory  which  could  be  made  visible,  at  least  by  symbol. 
It  was  a  gleam  of  Deity,  like  a  stray  sunbeam  through  a  rift 


126  The  Gospel  of  St.  Luke.      [Chap  ix.  28-36. 

in  a  clouded  sky.  So  could  He  always  have  walked  among 
men,  and  that  brief  flash  increases  our  sense  of  the  continual 
voluntary  humiliation  of  His  humble  manhood,  and  tells  us 
that  "  there  was  the  hiding  of  His  power." 

It  may  be  that  Christ's  solitary  hours  of  communion  with 
the  Father  were  always  accompanied  with  a  like  change,  and 
the  probability  is  strengthened  by  Luke's  statement  that  the 
disciples  were  heavy  with  sleep  during  the  greater  part  of 
the  time.  Primarily,  then,  the  purpose  of  the  transfiguration 
was  not  manifestation  to  them,  nor  can  it  have  been  encour- 
agement to  Him.  We  do  not  even  know  that  He  was 
aware  of  the  radiance,  any  more  than  Moses  wist  that  his 
face  shone. 

Nor  can  we  venture  to  see  in  the  transfiguration  an  adum- 
bration of  the  glorifying  of  the  body  of  our  Lord  after  His 
ascension ;  for  surely  the  change  then  parsing  on  it  is  some- 
thing far  more  profound  than  the  transitory  irradiation  of 
the  flesh,  which  was  still  at  home  among  material  things. 
It  is  best  to  recognise  our  ignorance  and  restrain  our  infer- 
ences, and  simply  accept  the  fact  as  a  momentary  revelation, 
whether  eyes  beheld  it  or  no,  of  the  glory  of  the  indwelling 
Divinity,  which  makes  more  wonderful  and  touching  His 
continual  emptying  Himself  of  that  glory,  in  the  body  of  His 
humiliation. 

II.  The  appearing  and  conversation  of  the  mighty  dead. 
They  came  before  the  disciples  were  awake,  and  that  mys- 
terious colloquy  had  lasted  for  an  indefinite  time,  before 
human  ears  caught  some  fragments  of  it.  We  owe  to  Luke 
the  fullest  account  of  this  part  of  the  incident.  He  alone 
tells  us  that  our  Lord's  companions  were  "  in  glory,"  robed 
in  like  lustre  to  His,  and  "walking  with  Him  in  white." 
He  alone  tells  us  the  subject  of  their  speech.  They  did 
not  come  as  to  tell  Him  that  He  must  die ;  for  His  plain 
declaration  to  that  effect  preceded  this  event.     Did  they 


Less. XIX.]  "In  the  Holy  Mount."  127 

come  to  learn  it  from  Him,  and  so  to  bear  back  to  the  dim 
regions  whence  they  came  the  glad  tidings  that  the  long- 
waited-for  hour  was  ready  to  strike?  They  stand  there 
surely  rather  as  learners  than  as  teachers.  Their  mysterious 
departures  from  earth  had  less  to  do  with  their  being 
summoned  thither  than  had  their  offices  while  here. 

The  legislator  and  the  great  prophet  represented  all  the 
earlier  revelation,  and  fittingly  stand  at  His  side  to  whom  it 
had  all  pointed.  The  "  departure  which  He  should  accom- 
plish at  Jerusalem  "  was  the  goal  of  law  and  prophecy.  The 
loftiest  organs  of  revelation  in  the  past  were  His  heralds  and 
servants,  honoured  by  being  allowed  to  tend  on  Him.  The 
depths  of  the  world  of  the  dead  were  moved  at  His  coming, 
and  "  the  people  that  walked  in  darkness "  saw  "  a  great 
light."  Jesus,  too,  needed  strengthening,  and  the  presence 
of  these  two  may  have  been  for  Him  what  the  angel  from 
heaven  was  in  Gethsemane. 

The  continuous  conscious  existence  of  the  dead,  the  pur- 
pose of  all  "  the  sundry  times  "  and  "  divers  manners  "  of 
the  past  speech  of  God,  the  sovereign  completeness  and 
supremacy  of  the  message  in  the  Son,  the  central  place  of 
His  death  in  His  work, — are  all  set  forth  in  that  wondrous 
interview  between  these  three,  while  the  three  mortals  lay 
drenched  in  sleep.  The  remarkable  expression  "  departure  " 
should  be  noticed.  It  unites  the  ideas  of  the  death  and 
ascension  as  being  stages  in  one  journey.  It  suggests  the 
perfect  voluntariness  of  our  Lord's  death,  as  do  His  frequent 
references  to  it,  in  John's  Gospel,  as  His  going  to  the  Father. 
It  is  interesting  to  note  that  the  word  is  only  thus  used  twice 
in  the  New  Testament,  here  and  in  2  Peter  i.  15,  in  a 
context  alluding  to  the  transfiguration,  and  applied  by  the 
writer  to  His  own  death.  The  servant  has  learned  to  think 
of  His  "  decease  "  as  robbed  of  its  terrors,  and  made,  like 
the  Master's,  by  the  power  of  the  Master's. 


128  The  Gospel  of  St.  Luke.     [Chap.  ix.  28-36. 

But  the  other  words  also  are  significant.  That  departure 
is  to  be  "  accomplished."  It  is  a  work  that  has  to  be  com- 
pleted, a  full  cup  that  has  to  be  drunk.  Step  by  step,  pain 
by  pain,  horror  by  horror,  the  slow  process  has  to  be  gone 
through.  Christ's  love  saw  all  the  long  hours  unrolled  before 
Him,  and  for  our  sakes  met  and  passed  through  them  all. 
And  it  is  to  be  accomplished  "  at  Jerusalem,"  the  city  of  the 
great  King,  the  city  of  the  temple,  the  earthly  city  of  God. 
Nowhere  else  could  the  sacrifice  be  offered.  The  very 
centre  of  light  is  to  be  the  scene  of  the  climax  of  dark, 
ness.  Not  in  some  land  ignorant  of  God,  not  in  some  rude 
corner  of  Palestine,  but  within  sight  of  the  temple  walls, 
and  amidst  the  sanctities  of  generations,  the  King  is  to 
be  slain  by  His  own  subjects,  and  the  world's  sin  is  to 
be  at  once  manifested  in  its  most  virulent  form,  and  swept 
away. 

III.  The  attesting  voice  from  heaven.  According  to 
Luke,  who  is  more  detailed  than  the  other  evangelists  in 
regard  to  the  disciples,  they  slept  till  nearly  the  vanishing 
of  Moses  and  Elijah.  Peter's  foolish  speech  was,  according 
to  this  Gospel,  called  out  by  seeing  the  two  majestic  forms 
in  the  act  of  "parting  from  Him."  The  apostle  was  half 
awake,  stunned  and  bewildered,  and  he  thinks  would  fain 
have  kept  them  there.  There  is  something  very  naive  and 
childlike  in  the  proposal  to  make  the  three  tabernacles,  as  if 
these  might  be  an  inducement  for  the  strangers  to  stay 
awhile.  Peter  must  speak,  and  must  be  at  work.  He  is 
always  ready  to  put  his  oar  in.  Silent  gazing  is  not  enough 
for  him,  and,  whatever  is  going  on,  he  must  be  busy  and 
foremost.  "  Bid  me  come ;  "  "  He  girt  his  coat  about  him  " 
to  go  to  Jesus.  John  found  it  enough  to  sit  and  look  and 
know  that  it  was  the  Lord.  Deep  hearts  are  still.  But  the 
bustling  inconsiderate  one  was  very  full  of  love  too,  and  it 
said  something  for  its  loyalty  and  its  reverence  for  Jesus 


Less. XIX.]  "In  the  Holy  MoTuit;'  129 

that  the  foolish  speech  should  put  the  Lord  first,  before  the 
majesty  and  the  mystery  of  the  dead  who  had  been  so 
mighty  while  they  lived. 

His  preposterous  proposal  was  interrupted  ("while  he 
said  these  things  ")  by  the  descent  of  the  cloud.  One  read- 
ing of  Luke's  words  makes  all  six  to  have  "  entered  into  " 
it,  whilst  another  more  probably  leaves  the  three  disciples 
without.  The  remark  about  the  voice  coming  "  out  of  the 
cloud  "  seems  to  imply  that  the  hearers  were  not  within  its 
folds.  If  so,  then  that  visible  symbol  of  the  Divine  presence, 
which  had  dwelt  in  the  first  temple  between  the  cherubim, 
and  had  been  absent  for  long  ages,  now  again  appeared, 
and  took  into  its  shrouded  midst  Moses,  who  had  been  there 
before  for  forty  days  and  nights ;  Elijah,  whose  mortal 
grossness  had  been  purged ;  and  Jesus,  whose  native  home 
it  was.  The  disciples  saw  them  lost  in  its  folds  with  terror. 
They  were  alone,  and  might  well  wonder  whether  they  were 
ever  to  see  Jesus  more.  The  Divine  voice  was  meant 
altogether  for  the  disciples,  both  in  its  first  part,  which 
declares  Christ's  dignity,  and  in  its  second,  which  commands 
their  attentive  acceptance  of  His  word. 

Luke's  phrase  "  My  chosen  "  (R.V.),  instead  of"  beloved," 
recalls  Isaiah's  prophecy  of  "  Mine  elect,  in  whom  My  soul 
delighteth,"  and  points  to  Jesus  as  occupying  a  place  higher 
than  Moses  or  Elijah.  It  includes  all  that  "  beloved  "  means, 
and  something  more,  inasmuch  as  it  implies  destination  and 
fitness  for  a  task,  as  well  as  possession  of  the  Father's  full 
complacency  of  love.  The  command  to  "  hear  Him  "  lifts 
Him  above  lawgiver  and  prophet,  and  calls  us  to  turn  away 
from  all  other  voices  and  give  heed  to  His,  as  bringing  the 
full-toned  speech  of  heaven,  the  ultimate,  perpetual,  authorita- 
tive revelation  of  truth  and  duty.  The  three  apostles  are 
most  naturally  conceived  of  as  separated  from  the  glorious 
three,  and  lying  outside  the  cloud,  when  this  great  voice 

9 


I30  The  Gospel  of  St.  Luke.         [Luke  ix.  28-36. 

came  to  them.     In  them  the  whole  world  is  spoken  to,  and 
the  command  is  for  each  of  us. 

The  strange  light  had  faded  from  His  face  when  He  came 
to  them,  the  mysterious  two  had  vanished,  the  cloud  had 
melted  into  the  blue,  the  silent  bare  hillside  was  as  it  had 
been,  and  "  Jesus  was  found  alone."  So  all  other  teachers, 
helpers,  guides,  are  lost  in  His  light,  or  drop  away  as  the 
ages  roll  on,  and  He  only  is  left.  But  He  is  left,  and  He 
is  enough  and  eternal.  Happy  are  we  if  in  life  we  hear 
Him,  and  if  in  our  experience  Jesus  is  found  alone,  the  all- 
sufficient  and  unchanging  companion  and  portion  of  our 
else  lonely  and  restless  spirits. 


LESSON  XX. 


The  Heralds  of  the  King. 

St.  Luke  x.  i-i6. 


1.  *'  After  these  things  the  Lord 
appointed  other  seventy  also,  and 
sent  them  two  and  two  before 
His  face  into  every  city  and  place, 
whither  He  Himself  would  come. 

2.  Therefore  said  He  unto  them, 
The  harvest  truly  is  great,  but  the 
labourers  are  few :  pray  ye  there- 
fore the  Lord  of  the  harvest,  that 
He  would  send  forth  labourers 
into  His  harvest. 

3.  Go  your  ways :  behold,  I 
send  you  forth  as  lambs  among 
wolves. 

4.  Carry  neither  purse,  nor 
scrip,  nor  shoes  :  and  salute  no 
man  by  the  way, 

5.  And  into  whatsoever  house 
ye  enter,  first  say,  Peace  be  to 
this  house. 

6.  And  if  the  son  of  peace  be 
there,  your  peace  shall  rest  upon 
it :  if  not,  it  shall  turn  to  you 
again. 

7.  And  in  the  same  house  re- 
main, eating  and  drinking  such 
things  as  they  give :  for  the 
labourer  is  worthy  of  his  hire. 
Go  not  from  house  to  house. 

8.  And  into  whatsoever  city  ye 
enter,  and  they  receive  you,  eat 
such  things  as  are  set  before 
you: 

9.  And  heal  the  sick  that  are 


therein,  and  say  unto  them,  The 
kingdom  of  God  is  come  nigh 
unto  you. 

10.  But  into  whatsoever  city  ye 
enter,  and  they  receive  you  not, 
go  your  ways  out  into  the  streets 
of  the  same,  and  say, 

11.  Even  the  very  dust  of  your 
city,  which  cleaveth  on  us,  we  do 
wipe  off  against  you:  notwith- 
standing be  ye  sure  of  this,  that 
the  kingdom  of  God  is  come  nigh 
unto  you. 

12.  But  I  say  unto  you,  that  it 
shall  be  more  tolerable  in  that  day 
for  Sodom,  than  for  that  city. 

13.  Woe  unto  thee,  Chorazin ! 
woe  unto  thee,  Bethsaida !  for  if 
the  mighty  works  had  been  done 
in  Tyre  and  Sidon,  which  have 
been  done  in  you,  they  had  a 
great  while  ago  repented,  sitting 
in  sackcloth  and  ashes. 

14.  But  it  shall  be  more  toler- 
able for  Tyre  and  Sidon  at  the 
judgment,  than  for  you. 

15.  And  thou,  Capernaum, 
which  art  exalted  to  heaven, 
Shalt  be  thrust  down  to  hell. 

16.  He  that  heareth  you  heareth 
Me:  and  he  that  despiseth  you 
despiseth  Me ;  and  he  that  des- 
piseth Me  despiseth  Him  that 
sent  Me." 


131 


132  The  Gospel  of  St.  Luke.        [Chap.x.  1-16. 

I^HIS  long  section  from  Luke  ix.  51  to  xviii.  14  is 
peculiar  to  Luke,  except  in  two  or  three  short  passages. 
It  has  few  notes  of  time  or  place,  but  seems  to  refer,  in  its 
earlier  portion,  to  the  last  journey  from  Galilee  to  Jerusalem, 
which  was  probably  circuitous,  and  led  through  places  pre- 
viously unvisited  by  our  Lord.  Hence  the  appointment 
of  the  Seventy,  who  were  sent  on  a  short  and  special 
business,  and  fell  back  into  the  ranks  when  it  was  done. 
The  commission  to  them,  so  far  it  differs  from  that  to  the 
Twelve  as  recorded  by  Matthew,  points  to  haste  in  their  task. 
Many  fancies  have  been  indulged  in  as  to  the  significance 
of  the  number, — the  elders  appointed  by  Moses,  the  Sanhe- 
drim, the  supposed  number  of  Gentile  Siations;  but  perhaps 
it  is  better  to  leave  these  on  one  side,  and  simply  say  that 
seventy  is  the  number  of  completeness,  ten  multiplied  by 
seven,  and  so  is  a  natural  number  to  pitch  upon  for  a  some- 
what numerous  body. 

The  fact  that  there  were  male  disciples  enough  at  the  end 
of  the  Galilean  ministry  to  allow  of  the  selection  of  so  large 
a  number,  indicates  that  a  very  considerable  body  of  disciples 
of  both  sexes  must  have  been  gathered  there.  These 
would,  for  the  most  part,  take  their  leave  of  Jesus  when  He 
set  out  on  this  last  journey,  and  would  be  the  bulk  of  the 
five  hundred  to  whom  the  risen  Lord  appeared.  The  mission 
of  the  Seventy  shows  that  our  Lord  felt  that  He  was  about 
to  plunge  into  danger,  and  go  among  unprepared  and 
probably  hostile  people.  It  indicates  the  gravity  of  the 
step  He  was  taking,  and  His  sense  that  it  was  grave. 

The  saying  introductory  to  the  special  charge  to  the 
Seventy  is  placed  by  Matthew  before  the  sending  out  of  the 
Twelve.  It  is  impossible  to  determine  which  is  the  original 
place,  or  whether,  as  would  be  perfectly  conceivable  and 
appropriate,  our  Lord  uttered  it  on  two  parallel  occasions. 
The  close  resemblances  between  the  charges  to  the  Twelve 


Less.  XX.]  The  Heralds  of  the  King.  133 

and  the  Seventy  may  have  been  intended  by  Him  to  assimi- 
late the  missions,  and  so  to  Hft  the  undistinguished  Seventy 
in  their  short  task  to  a  conscious  equality  with  the  more 
conspicuous  band.  The  true  preparation  for  work  for  Christ 
is  the  clear  sight  and  deep  feeling  of  the  immensity  of  the 
field,  the  consequent  pressure  of  need,  and  the  small  supply 
of  labourers.  These  seventy  had  but  a  few  villages  in  a 
little  strip  of  country  We  have  the  world  brought  within 
arm's  length  by  steam  and  electricity,  by  commerce  and 
rule.  Seventy  messengers  to  the  people  of  Southern 
Palestine  in  our  Lord's  time  was  a  far  larger  proportion 
than  all  Christian  missionaries  bear  to  the  population  of 
the  world. 

Such  a  realisation  of  the  miles  of  waving  corn  and  the 
scanty  band  of  reapers  will  first  send  a  man  to  prayer.  God 
is  the  Lord  of  the  harvest,  and  the  fact  that  it  is  "  His  "  is 
the  strongest  argument  in  the  mouth  of  the  faithful  petitioner. 
Surely  He  will  take  means  to  secure  His  own  property. 
The  inspiration  to  go  forth  must  come  from  Him,  and  there 
will  often  be  gentle  violence,  if  one  may  say  so,  needed  to 
push  men  to  the  work.  How  much  of  the  "  philosophy  " 
of  missions  lies  in  these  simple  words !  But  note,  too,  that 
the  man  who  prays  must  be  ready  to  go  himself,  if  he  is 
sent ;  and,  further,  that  if  the  answer  to  the  prayer  that  the 
Lord  of  the  harvest  would  send  labourers  be  that  Christ 
sends  these  men,  then  Christ  assumes  the  Lordship  of  the 
crop  and  a  Divine  prerogative.  Some  of  us  would  be  very 
much  starded  if  the  answer  to  our  prayer  "  Send  "  were  the 
command  "  Go." 

To  tell  men  that  they  are  to  be  as  sheep  among  wolves  is 
strange  encouragement  to  begin  work  with.  But  "  I  send 
you  "  is  safety.  He  will  take  care  of  His  servants  going  on 
His  errands. 

The  first  instruction  to  them  depends  in  like  manner  on 


134  The  Gospel  of  St.  Luke.        [chap.  x.  1-16. 

His  sending  them.  They  are  to  travel  light;  and  to  trust. 
This  provision  was  expressly  declared  by  Christ  to  apply 
only  to  the  present  case  (Luke  xxii.  35),  but  the  principle 
underlying  it  is  of  perpetual  validity.  They  who  would  do 
Christ's  work  must  be  unencumbered,  and  should  be 
unanxious.  The  pleasure  of  many  a  journey  is  spoiled  by 
having  to  look  after  a  mountain  of  luggage,  and  the  Christian 
efficiency  of  many  a  disciple  is  marred  by  too  many  posses- 
sions. A  well-known  English  officer  once  said  that  all  the 
baggage  he  needed  to  go  round  the  world  with  was  a  cake 
of  soap.  Those  servants  of  Christ  will  go  farthest  and  do 
most  who  carry  least  weight. 

The  outfit  settled,  next  comes  the  conduct  on  the  road. 
Eastern  salutations  were  and  are  long-winded  afTairs,  and 
hollow  to  boot.  Courtesy  is  not  waste  of  time ;  but  much 
conventionality  has  to  be  brushed  aside  when  a  man  is  in 
haste,  and  pressed  by  some  great  duty.  The  Christian 
messenger  has  no  time  for  empty  compliments,  any  more 
than  a  man  running  for  a  doctor  for  a  dangerous  case  has. 
We  ought  to  be  misers  of  time  in  Christ's  service,  and  to 
work  as  under  pressure,  with  an  eye  on  the  clock.  Social 
ceremonies  rob  us  of  many  hours.  People  who  have  no 
time  for  Christian  work  because  it  is  all  taken  up  in  dinner- 
parties and  evening  entertainments  and  afternoon  calls,  had 
better  ask  whether  this  instruction  is  quite  out  of  date. 

The  journey  over,  the  messenger  comes  to  a  house.  He 
does  not  pick  out  the  best-looking  one  in  the  village,  but 
takes  the  first  he  comes  to.  A  courteous  greeting  is  in 
place  there,  and  prepares  the  way  for  the  message.  An 
obvious  desire  for  the  welfare  of  those  to  whom  we  carry 
the  gospel  is  the  indispensable  condition  of  success.  We 
must  win  confidence  for  ourselves  before  we  can  win  a 
higher  trust  for  Jesus.  The  threadbare  and  unmeaning 
salutation  gains    significance   on   lips   that    have    Christ's 


Less.  XX.]  The  Heralds  of  the  King.  135 

message  to  follow  it  with,  which  is  the  gospel  of  peace. 
But  the  messenger  is  not  to  expect  that  his  greeting  will 
always  be  taken  as  he  meant  it.  "  The  son  of  peace,"  of 
course,  means  one  who  has  a  nature  akin  to  the  peace 
invoked.  Only  such  will  receive  the  blessing.  If  the  lips 
to  which  it  is  offered  will  not  drink,  it  shall  not  be  as  water 
spilled  on  the  ground,  but  will  flow  back  to  the  source.  No 
Christian  work  is  lost.  All  produces  reflex  blessedness  in 
the  doer.  Kindly  feelings,  even  when  spurned,  warm  the 
heart  where  they  are  kindled.  If  the  dove  finds  no  land 
to  rest  on,  it  comes  back,  not  without  an  olive  branch  in 
its  bill. 

Once  in  the  house,  the  messenger  is  to  stop  there, 
whether  the  accommodation  be  good  or  bad.  There  must 
be  a  plain  disregard  of  personal  advantage,  if  any  good  is.  to 
be  done.  "  The  labourer  is  worthy  of  his  hire ;  "  but  he 
has  "  no  purse,"  so  he  cannot  take  money,  and  if  he  gets 
enough  to  eat,  so  that  he  can  work,  he  is  to  stay  where  he 
is,  however  plain  the  fare.  If  once  the  suspicion  is  raised 
that  selfish  motives  actuate  the  messenger  of  Christ,  he  may 
as  well  stop  work.  To  shift  the  field  for  the  sake  of  gain, 
is  clean  contrary  to  Christ's  mind.  If  the  labourer  deserves 
his  hire,  it  is  equally  true  that  the  hire  deserves  labour,  and 
binds  to  toil,  not  to  indolence. 

The  wider  work  in  the  city  is  looked  at  in  view  of  the 
two  possibilities  of  success  and  failure.  The  same  law  is 
laid  down  as  in  the  case  of  the  house.  There  must  be  the 
same  manifest  disinterestedness  in  public  as  in  private. 
The  power  of  miraculous  healing  is  given,  and  the  rousing 
message  is  to  be  delivered.  Both  work  and  word  apply 
especially  to  the  Seventy,  but  both  point  to  present  duties. 
Care  for  physical  well-being  is  part  of  the  Christian's  work, 
and  will  help  to  get  a  hearing  for  his  proper  message,  as 
medical  missionaries  have  proved.     The  command  includes, 


136  The  Gospel  of  St.  Luke.        [Chap.x.  1-16. 

in  spirit,  all  efforts  made  to  benefit  the  body  and  to  add  to 
external  well-being.  True,  there  must  be  division  of  labour, 
and  the  main  efforts  of  Christian  men  should  go  to  carry  the 
good  news  which  they  only  can  carry ;  but  they  never  make 
a  graver  mistake  than  when  they  look  askance  on  more 
purely  "  secular  "  benevolent  work.  "  Never  "  is  too  strong 
a  word ;  for  a  greater  mistake  still  is  when  professing 
Christians  give  more  sympathy  and  help  to  hospitals,  and 
the  like,  than  to  missions  at  home  and  abroad. 

The  solemn  command  to  leave  the  rejecting  city  with  a 
last,  repeated  testimony,  closes  this  charge.  Wiping  off  the 
dust  of  the  city,  was  meant  to  symbohse  the  rupture  of  all 
connection  with  it ;  but  even  after  that,  the  message  was  to 
be  repeated,  if,  perchance,  some  might  hear  at  that  last 
moment.  How  the  yearning  of  the  Divine  love  speaks  in 
that  command  !  Unbelief  makes  no  difference  to  the  fact. 
The  kingdom  will  come  all  the  same,  but  the  aspect  of  its 
coming  changes.  "  Unto  you  "  is,  probably,  to  be  omitted 
in  verse  11;  it  no  longer  comes  as  a  blessing,  but  as  a  foe  ; 
it  is  against  rebels,  and  for  subjects. 

The  Seventy  had  but  little  time  for  their  work ;  for  Jesus 
was  close  behind  them,  and  they  had  to  leave  unproductive 
fields  more  quickly  than  we  are  allowed  to  do.  For  us  the 
duty  is  to  speak  to  men,  whether  they  will  hear  or  forbear, 
and  to  have  long  patience  and  undying  hope.  But  even  for 
us  times  occasionally  come  when  we  have  to  give  up  efforts, 
and  try  whether  withdrawal  may  do  more  than  continuance. 

The  charge  passes  into  the  awful  declarations  of  judgment, 
first  on  the  rejecting  city,  and  then  on  the  seats  of  our  Lord's 
ministry  in  Galilee,  now  closed.  On  these  verses  we  can 
only  remark  the  salient  points.  Note  the  clear  recognition 
of  degrees  in  criminality  and  retribution,  measured  by 
degrees  of  light.  Note  the  selection  of  the  Gentile  cities  of 
worst  fame  :  Sodom  with  her  crimes.  Tyre  and  Sidon, — the 


Less.  XX.]  The  Heralds  of  the  King.  137 

very  emblems,  in  the  Prophets,  of  proud  enmity  to  God. 
And  these  sties  of  lust  and  greed  are  to  have  a  lighter  doom 
than  the  cities  of  Israel.  Why?  Because  to  reject  Christ 
is  the  worst  of  sins,  containing  in  its  most  unmingled  form 
the  essence  of  all  sin,  and  auguring  such  ahenation  and 
aversion  from  the  light  as  could  only  come  from  love  of 
darkness.  What  must  He  have  thought  of  Himself  who 
said  that  not  to  accept  Him  was  the  sin  deserving  the 
deepest  condemnation  ? 

Note  the  reference  to  the  many  mighty  works  done  in 
Chorazin  and  Bethsaida.  We  know  of  none  in  the  former 
place,  and  but  of  one  in  the  latter.  "  Many  other  things  '* 
did  Jesus,  and  no  record  of  them  has  been  preserved.  Note, 
too,  the  deep  pathos  of  this  lament,  drawn  like  a  sob  from 
the  heart  of  Jesus.  He  is  finishing  His  work  in  Galilee, 
and  thus  sadly  He  looks  on  its  results.  It  has  but  involved 
those  whom  He  loved  so  well,  and  for  whom  He  toiled  so 
unsparingly,  in  a  heavier  condemnation.  The  judge  weeps 
over  the  criminals,  but  his  tears  do  not  make  him  falter  in 
his  judgment.  Though  Christ  would— did— give  His  life  to 
avert  the  ruin.  He  cannot,  when  He  sits  on  the  great  white 
throne,  turn  the  sentence  away  from 'those  who  have  dragged 
it  down  on  themselves  by  turning  away  from  Him,  pro- 
claimed in  their  unbelieving  ears. 


LESSON   XXI. 


Who  is  my  Neighbour?  versus  Whose  Neighbour  am  I? 


St.  Luke  x.  25-37. 


25.  "And,  behold,  a  certain 
lawyer  stood  up,  and  tempted 
Him,  saying,  Master,  what  shall 
I  do  to  inherit  eternal  life  ? 

26.  He  said  unto  him.  What  is 
written  in  the  law  ?  how  readest 
thou? 

27.  And  he  answering  said, 
Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind ; 
and  thy  neighbour  as  thyself. 

28.  And  He  said  unto  him, 
Thou  hast  answered  right  :  this 
do,  and  thou  shalt  live. 

29.  But  he,  willing  to  justify 
himself,  said  unto  Jesus,  And 
who  is  my  neighbour  ? 

30.  And  Jesus  answering  said, 
A  certain  man  went  down  from 
Jerusalem  to  Jericho,  and  fell 
among  thieves,  which  stripped 
him  of  his  raiment,  and  wounded 
him,  and  departed,  leaving  him 
half  dead. 

31.  And  by  chance  there  came 
down  a  certain  priest  that  way  : 
and  when  he  saw  him,  he  passed 
by  on  the  other  side. 


32.  And  likewise  a  Levite, 
when  he  was  at  the  place,  came 
and  looked  on  him,  and  passed 
by  on  the  other  side. 

33.  But  a  certain  Samaritan, 
as  he  journeyed,  came  where  he 
was  :  and  when  he  saw  him,  he 
had  compassion  on  him. 

34.  And  went  to  him,  and 
bound  up  his  wounds,  pouring 
in  oil  and  wine,  and  set  him  on 
his  own  beast,  and  brought  him 
to  an  inn,  and  took  care  of 
him. 

35.  And  on  the  morrow  when 
he  departed,  he  took  out  two 
pence,  and  gave  them  to  the 
host,  and  said  unto  him.  Take 
care  of  him ;  and  whatsoever 
thou  spendest  more,  when  I 
come  again,  I  will  repay  thee. 

36.  Which  now  of  these  three, 
thinkest  thou,  was  neighbour 
unto  him  that  fell  among  the 
thieves  ? 

37.  And  he  said,  He  that 
shewed  mercy  on  him.  Then 
said  Jesus  unto  him,  Go,  and  do 
thou  likewise." 


THIS   "lawyer"    merely   wished  to    test  our    Lord's 
orthodoxy.     He  was  quite  sure  that  he  knew  what 
to  do  to  inherit  eternal  life,  and  he  very   much  doubted 

■35 


Less. XXI.]  Who  is  my  Neighbour?  139 

whether  this  Nazarene  did.  His  salutation  of  Jesus  as 
Rabbi  has  a  touch  of  scorn,  and  his  question  is  peremptory, 
as  if  he  expected  to  unmask  a  pretender.  Jesus  avoids  the 
snare  by  retorting  the  question,  and  so  giving  an  opportunity 
for  the  other  to  display  his  theological  smartness,  of  which 
he  was  proud. 

He  gives  the  same  answer  as  Christ  afterwards  gave  to 
another  scribe,  uniting  Deuteronomy  vi.  5  and  Leviticus 
xix.  18.  How  is  this  coincidence  to  be  explained  ?  The 
combination  may  have  been  famihar  in  the  rabbinical 
teaching  of  the  time,  and  the  ready  endorsement,  which  the 
scribe  who  heard  it  from  Christ  gives  it,  seems  to  indicate 
that  it  was  not  new  to  him  ;  or  it  may  have  been  thought 
out  by  this  lawyer  before  he  came  to  Jesus, — for  his  answer 
is  too  swift  and  true  to  have  flashed  on  him  for  the  first 
time  then.  If  so,  our  Lord  quoted  it  when  a  similar 
question  was  again  asked  Him.  But,  in  any  case,  the 
coincidence  is  not  sufficient  reason  for  discrediting  either 
narrative,  as  long  as  a  possible  explanation  can  be  suggested. 

Christ  drives  a  sharp  point  home  by  approving  the 
"answer,"  and  demanding  the  "doing."  He  shifts  the 
question  from  intellect  to  conscience  and  practice,  and  that 
pinches.  The  scribe's  wish  to  justify  himself  refers  not  to 
self-vindication  for  his  question,  but  for  his  failure  in 
conduct,  which,  though  unaccused,  he  tacitly  confesses. 
The  obtuseness,  as  well  as  the  sensitiveness,  of  conscience 
is  brought  out  by  the  fact  that  he  evidently  thinks  that  he 
has  kept  the  first  requirement  of  perfect  and  all-engrossing 
love  to  God,  and  is  only  sensible  of  defect  in  the  second. 

I.  Note  first  the  question,  meant  to  excuse,  but  really 
condemning.  The  lawyer  pleads  the  vagueness  of  the 
precept,  and  wishes  a  clear  definition  of  terms,  that  he  may 
know  whom  he  is  bound  to  love  as  himself,  and  whom  he 
is  not.     He  fancies  that  love  is  only  to  run  like  a  canal  in  a 


I40  The  Gospel  of  St.  Luke.       [Chap.  x.  25-37. 

straight  artificial  cutting.  He  will  try  to  love  all  within  the 
circle,  but  it  must  be  clearly  drawn ;  and,  in  the  meantime, 
he  does  not  feel  any  stirrings  of  love  to  anybody  outside  his 
own  door.  Is  it  not  clear  that  to  him  love  is  simply  a 
matter  of  obligation ;  and  does  not  such  a  conception  show 
that  he  has  no  notion  of  what  it  really  is,  nor  has  ever 
exercised  it? 

The  form  of  the  question  points  to  the  same  fatal  flaw  in 
conception  and  conduct.  "  Who  is  my  neighbour  ? " 
means,  who  has  a  claim  on  me  ?  whom  am  I  obliged  to  love  ? 
and  we  shall  see  that  our  Lord  inverts  the  terms  in  His 
final  question.  It  will  only  be  put  by  those  who  are  more 
desirous  to  know  who  are  not  their  neighbours  than  who  are. 
"  Tell  me  whom  I  must  love "  means  "  Tell  me  whom  I 
may  escape  the  necessity  of  loving ;  "  and  he  who  says  that 
has  not  a  glimmer  of  what  love  is.  It  asks  no  definitions, 
and  is  like  the  sea,  not  like  a  canal.  In  all  matters  of 
Christian  living,  the  anxiety  to  have  the  bounds  marked, 
within  which  the  action  of  the  Christian  spirit  is  to  be 
confined,  is  a  bad  sign.  It  indicates  latent  reluctance  and 
a  total  misconception  of  the  free,  spontaneous,  all-embracing 
outgoings  of  the  life  which  comes  from  Jesus. 

II.  Note  the  details  of  the  lovely  story.  It  is  not  a 
parable  ;  for  a  parable  casts  spiritual  truth  into  material  forms ; 
which  have  to  be  translated  in  order  to  learn  its  meaning. 
It  is  rather  a  story  framed  as  an  example,  needing  not  to  be 
translated  but  copied.  It  gives  with  unsurpassable  vivid- 
ness and  beauty  three  pictures, — of  the  poor  victim,  the 
selfishly  absorbed  passers-by,  and  the  compassionate  helper. 
The  sufferer  is  "a  man,"  nothing  more.  The  others  are 
designated  by  profession  or  nationality,  but  he  has  no  label 
round  his  neck  to  ticket  him  as  "  neighbour."  That  is  the 
beginning  of  an  answer  to  the  lawyer. 

The  Jericho  road  was  a  favourite  haunt  of  robbers.     Its 


Less.  XXI.]  Who  is  my  Neig^hbour  ?  141 

gloomy  defile,  with  plenty  of  caves,  suited  their  trade.  The 
pictures  of  the  assault  give,  in  a  sentence,  photographs  of 
the  whole, — the  sudden  surrounding  by  the  knot  of  ruffians 
who  had  been  skulking  among  the  rocks,  the  greedy 
stripping  the  man  of  everything,  even  to  the  last  rag,  the 
gratuitous  cruelty  of  wounding  him  unresisting  after  getting 
all  he  had,  the  hurried  and  heartless  flight,  and  his  desperate 
condition  as  he  lay  there,  in  the  fierce  sunshine,  bleeding 
and  insensible. 

The  picture  might  well  stir  pity.  What  would  the  reality 
do  ?  The  two  companion  sketches  of  priest  and  Levite  tell 
us.  It  does  nothing.  A  glance,  perhaps  a  thought  of 
personal  danger,  but,  at  any  rate,  no  stirrings  of  pity,  and 
no  pause,  but,  in  the  face  of  such  a  spectacle,  they  pass  on. 
There  is  no  sign  that  they  were  hindered  by  any  pressure 
of  time  or  duty  from  stopping  to  help.  They  did  see,  took 
a  good  long  look,  and  it  never  struck  them  that  they  had 
anything  to  do  in  the  matter.  It  might  be  something  to 
talk  about  when  they  got  home,  and  to  make  them  think 
that  Pilate  should  really  have  a  patrol  on  the  road;  but 
their  own  safety  was  too  precious  to  be  put  in  peril  by 
delaying  where  robbers  were  about.  So  neither  of  them 
will  even  lift  him  into  the  shade,  or  tie  up  his  bleeding 
wounds.  Is  it  an  exaggerated  picture  of  the  conduct  to 
which  human  nature  is  ever  prone?  How  much  less 
sorrow  there  would  be  in  the  world  if  we  were  not  all  guilty 
in  this  matter,  and  had  not  left  misery  which  is  forced  on 
our  notice  to  bleed  or  weep  itself  to  death  without  Hfting  a 
finger  to  prevent  it !  The  capacity  for  ignoring  wretched- 
ness and  need  is  wonderful.  Engrossment  with  self  shuts 
eyes  and  heart  to  the  piteous  sights  that  fill  the  world. 

Christ  might  have  taught  His  lesson  without  making  the 
unsympathising  pair  a  priest  and  a  Levite.  His  doing  so 
is  not  only  a  piece  of  true  "  local  colour,"  since  there  were 


142  The  Gospel  of  St.  Luke.       [Chap.  x.  25-37. 

many  priests  resident  at  Jericho,  and  there  would  be 
continual  passing  from  and  to  Jerusalem,  but  it  is  meant  as 
a  special  thrust  at  the  lawyer.  Though  not  a  priest,  yet  he 
belonged  to  the  same  class,  speaking  generally, — the  class 
of  "  superior  persons,"  the  educated  and  eminently  ecclesi- 
astical, if  not  religious. 

Our  Lord's  boldness  in  thus  weighting  His  story  with 
unnecessary  offence  is  striking.  He  sharpens  it  to  a  spear 
point,  and  is  careless  about  offending  '  He  can  reach  the 
conscience.  Toothless  generalities  offend  nobody,  and 
therefore  do  nobody  good.  "  Thou  art  the  man  "  needs  to 
be  pealed  very  plainly  into  the  ears  of  culprits.  But  the 
lesson  was  not  for  the  lawyer  only.  Formal  religionists  are 
always  cold.  A  ma,n  may  be  so  taken  up  with  religious 
ceremonial,  or  dry,  hair-splitting  orthodoxy,  that  his  heart  is 
shrivelled  up  hke  a  musty  nut.  It  is  possible  to  be  so  busy 
investigating  the  grounds  and  limits  of  religious  duty  as  to 
forget  to  do  it.  So  these  heartless  two  teach  us  the  terrible 
pitilessness  of  men,  and  its  cause  in  self-absorption,  and  the 
special  danger,  in  regard  to  it,  of  formal  religion. 

The  same  boldness  in  bringing  in  causes  of  offence  which 
might  have  been  spared,  appears  in  making  the  rescuer  a 
Samaritan,  and  in  putting  the  hated  name  first  in  the 
sentence,  in  the  original.  Note  how  lovingly  the  details  of 
his  care  are  dwelt  on.  First,  we  have  the  source  of  all  in 
compassion.  He  felt  a  shoot  of  love  and  pity  in  his  heart 
to  "  the  man,"  and  that  set  all  in  motion.  His  conduct 
may  be  taken  as  a  picture  of  what  true  love  to  the  neighbour 
should  be.  It  is  prompt,  thorough,  spares  no  pains,  acts  with 
judgment,  is  generous  and  self-denying  ("set  him  on  his 
own  beast,"  while  he  trudged  by  his  side),  provides  for  the 
future,  and,  with  all  its  liberality,  is  not  lavish,  but  thrifty 
and  prudent.  The  good  man  carried  a  little  stock  of 
creature  comforts  with  him,  and  these  he  expends  according 


Less. XXL]  Who  is  my  Neighbour?  143 

to  the  surgery  of  the  times.  He  tears  up  part  of  his  own 
dress  for  bandages,  gets  the  poor  tottering  man  on  his  ass, 
braves  the  danger  of  the  return  of  the  robbers,  who  are, 
probably,  not  too  far  off  to  scent  new  booty,  breaks  his 
journey  to  nurse  his  patient  for  a  night,  and,  as  he  is 
riding  away  in  the  morning,  leaves  a  frugal  but  sufficient 
payment  for  a  day  or  two,  and  promises  to  meet  any 
further  expenditure.  He  had  good  credit  at  the  inn,  and 
was  coming  back  soon. 

The  lawyer  had  not  asked,  What  is  the  love  which  I  am 
bound  to  show  ?  But  Christ  teaches  him  and  us  that  it  is 
not  a  mere  lazy  sentiment,  but  active,  self-sacrificing,  guided 
by  common  sense,  and  full  of  resources.  It  moves  us  to 
all  kindly  offices,  and  makes  the  needy  sharers  in  our 
possessions,  since  they  share  our  heart.  Who  can  tell  the 
deeds  which  have  directly  flowed  from  this  picture  of  the 
Samaritan  ?  Were  there  ever  words  which  were  the  seeds 
of  so  much  consecrated  benevolence  and  beneficence  ? 

But  the  nationahty  of  the  helper  must  not  be  passed  by. 
Though  the  lesson  could  have  been  taught  without  it,  it 
makes  the  lesson  still  more  emphatic.  It  answers  the 
question  "  Who  ?  "  by  brushing  away  all  national  distinctions, 
all  prejudices  of  race,  all  differences  of  creed,  all  enmities 
rooted  in  history.  It  is  the  first  dawning  of  that  great 
thought  which  nineteen  centuries  have  been  so  slow  to 
learn, — the  brotherhood  of  man.  The  very  word  "  human- 
ity "  is  Christian.  The  idea  of  "  philanthropy  "  is  Christian. 
And  the  practical  realisation  of  the  idea  will  only  be 
attained  when  the  great  fact  on  which  it  rests  is  received, 
"One  is  your  Master,  .  .  .  and  all  ye  are  brethren." 
Fraternity  is  a  dream, — a  bloody  one  sometimes,  a  Utopian 
Dne  always,  unless  the  brothers  are  all  sons  of  one  father, 
and  feel  the  family  bond. 

III.  Note  Christ's  inversion  of  the  lawyer's  question.     It 


144  The  Gospel  of  St.  Luke.       [Chap.  x.  25-37. 

makes  a  vast  difference  whether  we  say,  "Who  is  my 
neighbour?"  or  "Whose  neighbour  am  I?"  for  although 
the  relation  is,  of  course,  mutual,  to  approach  it  on  the  one 
side  is  selfishness,  and  on  the  other  is  love.  The  one  fixes 
attention  on  men's  claims  on  me,  the  other  on  my  debts  to 
them  ;  and  while  these  are  the  same,  they  have  a  very 
different  aspect  from  the  two  ends.  The  lawyer  does  not 
venture  to  say,  "That  is  not  what  I  asked  you."  He 
grudgingly,  and  without  soiling  his  lips  with  the  word 
"  Samaritan,"  answers  as  he  could  not  help  doing ;  and  his 
answer  makes  him  proclaim  the  truth  which  Christ  would 
have  him  and  us  learn,  that,  to  be  a  true  neighbour  is  to 
render  help,  and  that  we  are  neighbours  to  all  men  in  such 
a  sense  that  our  compassion  should  go  out  to  them  all,  and 
our  practical  aid  be  given,  no  matter  what  may  be  the 
barriers  of  race,  or  creed,  or  colour,  or  distance.  True  love 
to  men  will  cut  its  own  channels ;  will  not  wait  to  be 
commanded,  nor  ask  how  far  it  is  bound  to  go,  but 
spontaneously  and  universally  will  own  its  kinship  with  all 
the  needy  and  sad,  and  will  seek  to  be  as  wide  and  as  deep 
as  the  love  of  God,  of  which  it  is  a  reflection.  The  world 
would  be  Paradise  if  we  all  lived  the  teaching  of  this 
wonderful  story. 


LESSON   XXIL 


Christ  Teaching  How  to  Pray. 


St.  Luke  xi.  1-13 


1.  "And  it  came  to  pass,  that, 
as  He  was  praying  in  a  certain 
place,  when  He  ceased,  one  of  His 
disciples  said  unto  Him,  Lord, 
teach  us  to  pray,  as  John  also 
taught  his  disciples. 

2.  And  He  said  unto  them, 
When  ye  pray,  say,  Our  Father 
which  art  in  heaven,  Hallowed 
be  Thy  name.  Thy  kingdom 
come.  Thy  will  be  done,  as  in 
heaven,  so  in  earth. 

3.  Give  us  day  by  day  our 
daily  bread. 

4.  And  forgive  us  our  sins ; 
for  we  also  forgive  every  one  that 
is  indebted  to  us.  And  lead  us 
not  into  temptation ;  but  deliver 
us  from  evil. 

5.  And  He  said  unto  them. 
Which  of  you  shall  have  a  friend, 
and  shall  go  unto  him  at  mid- 
night, and  say  unto  him.  Friend, 
lend  me  three  loaves  ; 

6.  For  a  friend  of  mine  in  his 
journey  is  come  to  me,  and  I  have 
nothing  to  set  before  him  ? 

7.  And  he  from  within  shall 
answer  and  say,  Trouble  me  not : 


the  door  is  now  shut,  and  my 
children  are  with  me  in  bed ;  I 
cannot  rise  and  give  thee. 

8.  I  say  unto  you,  Though  he 
will  not  rise  and  give  him,  because 
he  is  his  friend,  yet  because  of 
his  importunity  he  will  rise  and 
give  him  as  many  as  he  needeth. 

9.  And  I  say  unto  you,  Ask, 
and  it  shall  be  given  you ;  seek 
and  ye  shall  find ;  knock,  and  it 
shall  be  opened  unto  you, 

10.  For  every  one  that  asketh 
receiveth ;  and  he  that  seeketh 
findeth  ;  and  to  him  that  knocketh 
it  shall  be  opened. 

11.  If  a  son  shall  ask  bread  of 
any  of  you  that  is  a  father,  will 
he  give  him  a  stone  ?  or  if  he  ask 
a  fish,  will  he  for  a  fish  give  him 
a  serpent  ? 

12.  Or  if  he  shall  ask  an  egg, 
will  he  offer  him  a  scorpion. 

13.  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your 
children  :  how  much  more  shall 
your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask 
Him?" 


LUKE  seems  to  preserve   the  original   setting  of  the 
Lord's    Prayer,   and    Matthew    its    full   form.      No 
wonder  that  the  witnesses  of  Christ's  prayers  wished  to  learn 

14s  10 


146  The  Gospel  of  St.  Luke.        [Chap.xi.  1-13. 

of  Him  how  to  pray !  Would  ours  have  the  same  effect  ? 
There  is  nothing  to  oblige  us  to  suppose  that  the  latter  part 
of  this  lesson  was  spoken  at  the  same  time  as  the  former. 
It  may  have  been  appended  by  Luke  on  account  of  similarity 
in  subject. 

I.  Note  the  mould  for  the  disciples'  prayers.  It  is  not  the 
**  Lord's  Prayer,"  but  His  teaching  of  the  servants'  prayer. 
It  is  not  a  formula,  but  a  pattern.  We  may  repeat  it  or  not, 
but  we  use  it  aright  when  it  teaches  us  to  shape  our  desires 
after  its  spirit.  All  the  essentials  are  preserved  in  Luke's 
shorter  version.  There  is  first  the  child's  cry  to  the  Father. 
All  Christian  prayer  begins  with  that,  and  Christ  makes  it 
possible  so  to  begin,  by  giving  to  those  who  believe  on  His 
name  power  to  become  sons  of  God.  Consciousness  of 
sonship,  confidence  in  the  Father's  love,  the  child's  yearning 
towards  Him,  and  the  assurance  that  He  hears,  are  all 
expressed  in  that  one  word,  and,  without  these,  our  prayers 
are  of  small  account. 

Note  the  order  of  petitions.  Those  bearing  on  God's 
glory  must  be  first ;  and  those  touching  on  ourselves, 
second.  True  filial  love  will  subordinate  self  to  God,  and 
our  heart's  desires  are  not  what  they  should  be,  unless  they 
set  with  stronger  current  towards  His  glory  than  towards 
our  own  good.  How  little  of  our  prayers  is  "after  this 
manner  "  ! 

God's  "  name  "  is  His  revealed  character.  It  is  "  hallowed  " 
when  worthy  thoughts  of  Him  and  corresponding  emotions 
dwell  in  men.  The  supreme  desire  of  the  true  child  of  God 
will  be  that  the  light  of  His  manifested  beauty  and  goodness 
may  shine  in  all  hearts.  That  is  the  supreme  purpose  of 
God,  because  He  is  love,  and  therefore  desires  that  men 
may  be  blessed  by  knowing  Him  for  what  He  is.  It  will  be 
our  uppermost  wish  in  proportion  to  our  sympathy  with  God 
and  our  possession  of  the  spirit  of  sons. 


Less.  XXII.]     Christ  Teaching  How  to  Pray.  147 

God's  kingdom  comes  where  His  name  is  hallowed.  It  is 
that  order  or  constitution  of  things  in  which  He  rules,  not 
over  ignorant  tools  or  reluctant  slaves,  but  over  willing, 
because  loving,  sons.  Its  seat  is  within;  its  manifestation 
is  outward.  All  social  and  individual  good  is  comprehended 
in  that  prayer ;  for  the  hallowing  of  the  name  of  the  Father 
is  the  sole  foundation  of  glad  obedience  to  His  sway,  which 
is  love,  joy,  and  peace  for  men  and  nations.  The  second 
class  of  desires,  those  for  the  supply  of  the  suppliant's 
wants,  begin  at  the  bottom  and  climb.  Mark  that  we  arc 
not  to  say  "  my  "  but  "  our."  Brotherhood  follows  sonship. 
This  prayer  runs  parallel  with  the  summary  of  the  law  as 
supreme  love  to  God  first,  and  to  our  neighbour  as  ourselves 
second.  Therefore  "  our  bread  "  naturally  succeeds  "  our 
Father."  That  petition  at  once  permits  and  limits  desires 
for  perishable  sustenance.  The  word  rendered  "  daily  "  is 
better  taken  as  meaning  "sufficient,"  and  confines  our 
wishes  within  very  narrow  bounds. 

Bread,  not  dainties  ;  bread  sufficient,  not  superfluous  ; 
bread  for  to-day,  not  for  to-morrow, — how  many  would  be 
content  with  that  ?  The  prayer  for  God's  glory  comes  first, 
because  that  is  greatest ;  but  that  for  bread  comes  first  in  its 
series  because  it  is  least.  The  need  for  pardon  is  as 
universal  and  more  crying  than  that  for  bread.  It  is  the 
beginning  of  the  spiritual  life,  but  in  this  connection  is 
meant  for  all  stages  thereof,  and  implies  some  previous 
experience,  inasmuch  as  it  makes  our  forgiving  the  reason 
for  our  being  forgiven.  While  it  is  true  that  we  cannot 
receive  pardon  into  an  unmerciful  heart,  a  prior  truth  is  that 
we  must  have  experienced  that  pardon  before  becoming 
truly  and  habitually  merciful.  An  unforgiving  Christian  is  a 
monster,  and  will  turn  out  unforgiven;  but  a  heart  that 
forgives,  and  has  never  sought  and  found  God's  pardon,  is 
as  much  of  a  contradiction. 


148  The  Gospel  of  St.  Luke.       [Chap.  xi.  1-13. 

This  clause  in  the  permanent  model  shows  that  Jesus 
expected  all  to  need  forgiveness  for  daily  sin  as  for  supply  of 
daily  bread.  Pardon  brings  a  profound  sense  of  our  own 
weakness,  and  we  need  God's  protecting  hand  to  keep  us 
from  future,  as  well  as  His  mercy  to  forgive  past  sin.  True, 
the  trial  of  faith  rightly  borne  is  the  growth  of  faith,  and  we 
must  not  desire  to  lose  the  discipline  which  makes  strong. 
But  whoever  knows  his  own  weak  and  wavering  will  and 
treacherous  heart  and  easily  kindled  fleshly  desires,  will 
earnestly  pray  to  be  kept  from  temptations  that  would 
inflame  these,  even  while  he  accepts  with  submission  such 
trial  of  filial  trust  as  a  Father's  love  sends. 

II.  We  have  a  parable  of  prayer.  The  centre  point  of  it 
is  the  power  of  persistent  importunity,  which  is  illustrated 
by  a  seemingly  most  incongruous  narrative.  The  man  in 
bed  with  his  children,  who  gets  up  at  last  for  as  selfish 
reasons  as  had  kept  him  lying,  is  a  repulsive  picture  of 
selfish  indolence,  both  when  he  refuses  and  when  he  gives. 
But  the  very  contrast  between  that  temper  and  the  love  of 
the  Father,  to  which  prayer  appeals,  is  the  point  of  the 
story.  "If"  such  a  miserable  creature,  "being  evil,"  is 
ronquered  by  persistence,  "  how  much  more  shall  your 
heavenly  Father  give  ?  "  is  the  lesson  here  too. 

The  contrast  is  complete.  Selfishness  and  perfect  love, 
slothful  indifl'erence  to  need,  and  unwearied,  all-embracing, 
never-resting  beneficence,  a  yielding  at  last  to  save  annoy- 
ance and  get  rid  of  an  unwelcome  presence,  and  a  yielding 
which  delayed  for  our  good,  and  gives  joyfully  as  soon  as  we 
are  capable  of  receiving.  Note  the  broken  construction 
which,  instead  of  going  on  at  the  end  of  verse  7  with  the 
intended  question,  "  And  will  not  continue  to  importune  ?  " 
passes  into  the  assurance  of  the  success  of  the  importunate 
man.  Note,  too,  the  vivid  picture  of  the  surly  sleeper,  who 
will  not  say  "friend,"  but  growls  out  his  "do  not  come 


Less.  XXII.]      Christ  Teaching  How  to  Pray.  149 

waking  us  all  up,"  and  makes  "  won't  "  into  *'  can't."  Note 
our  Lord's  insistence  on  His  impenetrability  to  appeals  to 
friendship  and  the  utter  selfishness  of  His  final  gift. 

But  is  not  all  this  so  violently  unlike  God  as  to  deprive 
the  story  of  its  power  for  the  intended  purpose  ?  Not  if  we 
keep  in  mind  the  "  How  much  more."  Persistent  asking 
can  melt  even  such  a  rock  as  that.  What  can  it  not  do  when 
it  appeals  to  an  infinite  pity  and  Divine  desire  to  give  ? 
There  are  delays  in  answering  prayer,  and  sometimes  we  are 
tempted  to  think  that  they  come  from  motives  like  those  of 
the  sleeper  here.  But  the  parable  is  meant  to  draw  the 
sharpest  contrast  with  God's  dealings,  and  to  assure  us  that 
the  reasons  for  delay  never  lie  in  anything  but  His  desire  to 
give  us  more  and  better  than  we  ask. 

Reverse  the  motives  in  it,  and  you  get  God's  motives. 
There  may  be  a  subordinate  lesson,  too,  in  the  story; 
namely,  that  we  desire  God's  gifts  aright  when  we  do  not  ask 
them  for  ourselves  alone,  but  to  share  them  with  others  yet 
needier  than  we.  "  Our  daily  bread  "  is  theirs  and  mine, 
and  all  spiritual  gifts  are  to  be  desired,  not  for  our  advantage 
alone,  but  that  we  may  be  the  better  able  to  minister  to  our 
brethren.  "  Give  ye  them  to  eat "  is  His  command,  and 
when  we  find  that  our  own  store  is  all  inadequate,  we  are  to 
ask  Him  who  has  all  plenty  at  His  command ;  and  we  shall 
not  ask  in  vain. 

III.  The  confidence  of  prayer.  Our  Lord  adds  to  the 
parable  His  assurance  of  the  power  of  persistent  prayer,  and 
confirms  it  by  an  analogy  which  sets  the  parable  in  its  right 
light.  "Ask,"  "seek,"  and  "knock,"  perhaps,  express  a 
gradation.  Desires  breathed  to  God  are  not  in  vain,  but 
they  must  be  accompanied  with  seeking,  which  is  effort. 
What  do  we  do  to  secure  possession  of  the  gifts  for  which  we 
pray  ?  Spiritual  character  is  not  built  up  in  answer  to  wishes 
only,  whether  spoken  or  unspoken.     We  have  to  seek  for 


150  The  Gospel  of  St.  Luke.       [Chap.xi.  1-13. 

the  treasure,  not  as  if  we  did  not  know  where  it  was,  but  as 
gold-diggers,  who  seek  for  it  on  their  claim,  because  they 
know  that  it  is  there.     The  effort  is  to  be  continuous. 

Knocking  implies  repetition  as  well  as  earnestness.  The 
growth  of  Christian  character  is  a  lifelong  process.  More 
than  forty  and  six  years  is  this  temple  in  building.  Here, 
then,  is  another  lesson  to  the  disciples,  teaching  them  how 
to  pray.  Prayer  is  to  be  accompanied  with  appropriate 
effort,  and  to  be  persevering. 

But  in  what  region  of  experience  are  these  unconditional 
promises  fulfilled  ?  Where  is  it  true  that  to  ask  is  to  have ; 
that  efforts  are  always  successful ;  that  all  doors  fly  open  at 
our  knock?  Surely  not  in  this  world  of  bitter  disappoint- 
ments and  baffled  desires  and  frustrated  quests  !  Christ 
declares  that  the  law  for  His  disciples  is,  "  Be  it  unto  thee 
even  as  thou  wilt."  If  that  were  so  in  regard  to  outward 
good,  it  would  be  a  questionable  blessing,  and  the  Father  in 
heaven  would  be  less  wise  than  many  an  earthly  father,  who 
knows  that  an  indulged  chfld  is  a  "  spoiled  "  child. 

The  abounding  promise  is  true  absolutely  in  the  spiritual 
realm,  where  fuller  knowledge  of  God,  a  more  Christ-like 
character,  and  more  blessed  communion  with  Him,  wait  for 
all  who  desire  them  and  seek  them  in  God's  way.  The  keys 
of  that  treasure-house  are  put  into  our  hands,  and  we  may 
take  as  much  as  we  will ;  and  the  wider  we  open  our  desires, 
the  larger  will  be  the  gifts  which  He  pours  into  our  laps. 
"Ye  have  not,  because  ye  ask  not.  Ye  ask,  and  receive  not, 
because  ye  ask  amiss,"  not  joining  effort  and  perseverance 
with  prayer. 

The  closing  analogy  lifts  the  child's  prayer  to  its  true  place. 
Mark  the  parallel  between  the  "  Which  of  you "  in  the 
parable  and  the  "Of  which  of  you"  in  verse  11.  By  the 
former  our  experience  as  petitioners  is  brought  to  illustrate 
the   truth  taught;  by  the  latter,   our  experience  as  givers. 


Less.  XXII.]     Christ  Teaching  How  to  Pray.  151 

Bread,  fish,  and  eggs,  are  the  simple,  staple  food.  To  each 
corresponds  some  thing  like  it,  but  either  noxious  or 
innutritious  :  to  the  flat  Eastern  loaf,  a  stone ;  to  the  fish,  a 
serpent ;  to  the  egg,  an  oval-bodied  scorpion, — if  limbs  and 
tail  are  tucked  out  of  sight.  Sin  has  marred  the  fatherly 
relation,  but  has  not  so  blinded  us  that  we  do  not  know 
what  is  good  for  our  children,  even  more  clearly  than  for 
ourselves ;  for  most  men  want  their  boys  to  be  better  and 
happier  than  they  are. 

Fatherly  love  is  taken  for  granted ;  the  thing  enforced  is 
confidence  in  fatherly  wisdom.  Jesus  charges  "  evil "  on  all 
men,  and  emphatically  exempts  Himself  And  then  He 
bids  us  not  to  think  that  the  grudging  giver  of  the  parable 
represents  God,  but  to  take  the  purest,  most  unselfish  love 
which  we  know,  and  purify  it  yet  more  by  taking  away  all 
taint,  and  to  think  of  that  as  a  dim  shadow  of  the  infinite 
love  and  wisdom  which  in  the  heavens  hears  and  answers 
our  poor  cries.  If  the  child  asks  for  a  stone,  supposing  it 
bread,  or  for  a  serpent,  thinking  it  a  fish,  the  foolish  wish 
will  not  be  granted.  We  are  not  wise  enough  to  prescribe 
to  God.  He  translates  mistaken  desires  into  what  they 
really  seek  after,  though  we  know  it  not,  and,  whatever  he 
may  refuse,  gives  that  Holy  Spirit  which  includes  all  good, 
and  is  the  true  object  of  the  true  child's  longings. 


LESSON   XXIII. 


A  Foolish  Wise  and  Poor  Rich  Man. 

St.  Luke  xii.  13-21. 


13.  "And  one  of  the  company 
said  unto  Him,  Master,  speak  to 
my  brother,  that  he  divide  the 
inheritance  with  me. 

14.  And  He  said  unto  him, 
Man,  who  made  Me  a  judge  or  a 
divider  over  you  ? 

15.  And  He  said  unto  them, 
Take  heed,  and  beware  of  covet- 
ousness :  for  a  man's  life  con- 
sisteth  not  in  the  abundance 
of  the  things  which  he  pos- 
sesseth. 

16.  And  He  spake  a  parable 
unto  them,  saying.  The  ground 
of  a  certain  rich  man  brought 
fcrth  plentifully  : 

17.  And  he  thought  within 
himself,  saying,  What  shall  I  do. 


because  I  have  no  room  where  to 

bestow  my  fruits  ? 

18.  And  he  said.  This  will  I 
do  :  I  will  pull  down  my  barns, 
and  build  greater;  and  there 
will  I  bestow  all  my  fruits  and 
my  goods. 

19.  And  I  will  say  to  my  soul, 
Soul,  thou  hast  much  goods  laid 
up  for  many  years ;  take  thine 
ease,  eat,  drink,  and  be  merry. 

20.  But  God  said  unto  him, 
Thou  fool,  this  night  thy  soul 
shall  be  required  of  thee  :  then 
whose  shall  those  things  be, 
which  thou  hast  provided  ? 

21.  So  is  he  that  layeth  up 
treasure  for  himself,  and  is  not 
rich  toward  God." 


CHRIST'S  solemn  and  soul-piercing  words  fell  blunted 
off  one  heart  cased  in  impenetrable  armour  of  covet- 
ousness.  This  man,  swallowed  up  in  thoughts  of  the 
"  inheritance,"  is  like  many  of  us,  who  keep  a  private  stream 
of  earthly  plans  running,  while  seeming  to  listen  to  Jesus. 
"  Perhaps  this  Rabbi  could  talk  my  brother  into  fair  dividing." 
Do  we  never  drop  into  the  notion  that  Christianity  may  do 
great  good  in  keeping  other  people  right,  while  we  are  deaf 
to  its  message  for  ourselves  ? 

152 


Less.  XXIII.]    A  Foolish  Wise  and  Poor  Rich  Man.      153 

Christ's  unusually  stern  and  cold  answer  disclaims  a  com- 
mission, either  from  God  or  man,  to  decide  squabbles  about 
property  ("judge")  or  to  put  such  decisions  in  force 
("divider  ").  Then  has  ?Ie  nothing  to  say  about  injustice  ? 
Does  He  abjure  the  right  and  abandon  the  duty  of  ruling 
over  the  wide  field  of  conduct  concerned  with  wealth  ?  By 
no  means.  If  He  is  not  to  be  judge  and  divider  there,  the 
larger  part  of  most  men's  lives  escapes  His  control.  He 
lays  down  principles  and  supplies  motives  which  dominate 
and  purify  that  sphere;  only  He  will  not  narrow  Himself 
into  a  mere  arbitrator  of  family  feuds. 

If  the  "  man  "  and  his  brother  would  lay  to  heart  His  next 
words,  the  feud  would  arbitrate  itself.  It  is  for  others  to 
trim  the  branches ;  he  proceeds  to  dig  up  the  root.  He  has 
no  more  to  say  to  the  request,  but  He  turns  to  the  multitude, 
and,  according  to  a  possible  translation,  makes  the  man  who 
proffered  it  His  text.  We  might  read,  "  Look  at  him — and 
keep  yourselves  from  covetousness."  In  any  case,  the 
request  is  the  occasion  of  the  general  warning.  Strictly 
rendered,  "  covetousness  "  here  means  the  desire  of  grasping 
more  rather  than  the  miserly  clutching  tight  of  the  already 
possessed ;  but  the  reading  "  all  covetousness  "  may  give  a 
certain  elasticity  to  the  word,  so  as  to  cover  all  forms  of 
undue  desire  after,  and  delight  in  worldly  good.  It  suggests, 
too,  how  protean  is  that  vice,  how  subtle  and  manifold  its 
disguises,  how  widespread  its  sway,  and  how  insidious  its 
approaches. 

Mark  the  only  reason  here  assigned  for  the  warning.  It 
does  not  fall  to  my  lot  to  discuss  the  difficulties  in  rendering 
the  latter  part  of  verse  15,  which,  for  our  purposes,  may 
stand  as  in  the  Authorised  Version  and  the  Revised  Version, 
But  it  is  to  be  observed  that  "  life  "  there  means  simply 
physical  life,  and  that  the  one  reason  which  our  Lord  gives 
for  His  warning  is  that  worldly  goods  cannot  keep  a  man 


154  The  Gospel  of  St.  Luke.     [Chap.  xii.  13-21. 

alive.  Of  course,  there  are  other  reasons,  and  the  meaning 
sometimes  put  into  these  words  is  perfectly  true,  though  not 
intended  here ;  namely,  that  the  true  life  of  a  man  consists 
not  in  what  he  possesses,  but  in  what  he  is.  Of  course,  too, 
there  are  many  other  reasons  for  the  warning,  and  this  one 
is  a  well-worn  commonplace  ;  but,  after  all,  it  is  the  strongest 
reason.  The  abundance  of  the  things  which  he  possesseth 
can  do  much  for  a  man ;  but  one  thing  they  cannot  do,  on 
which  all  the  rest  of  their  power  depends, — they  cannot  keep 
the  breath  in  him,  and,  if  it  is  out,  they  are  of  no  more  use. 
"Threadbare  moraUty,"  it  may  be  said,  "scarcely  worth 
coming  from  heaven  to  tell  us  ; "  but  Jesus  did  not  disdain 
to  repeat  familiar  truths,  and  no  commonplaces  of  morals 
are  too  threadbare  to  be  reiterated,  until  they  are  practised. 
When  we  have  all  given  up  chasing  after  riches,  as  if  we 
could  keep  them  ours,  or  they  could  keep  us  ahve,  for  ever, 
it  will  be  time  to  stop  urging  this  solemn  thought  which  our 
Master  here  presses  on  us  all.  The  parable  is  devoted  to 
that  one  purpose.  It  is,  like  the  story  of  the  Good  Samaritan, 
an  instance  invented  to  set  forth  a  certain  course  of  conduct, 
rather  than  a  parable  in  the  stricter  sense.  The  rich  farmer 
is  an  imaginary  member  of  a  class,  not  a  figure  representing 
it. 

There  are  but  two  stages  in  the  "parable," — what  the 
foreseeing  rich  man  said  to  himself,  and  what  God  said  to 
the  blind  rich  man.  There  is  something  very  grim  and 
terrible  in  the  juxtaposition  of  these  two  elements  of  the 
picture,  enhanced,  as  it  is,  by  the  long-drawn-out  statement 
of  the  man's  projects,  and  the  contrasted,  crashing  brevity 
of  the  Divine  word  which  smites  them  to  dust.  Note,  then, 
the  self-satisfied  talk  of  the  prosperous  man  with  himself. 
He  is  rich,  for  Jesus  is  attacking  the  covetousness  of  posses- 
sion rather  than  of  hankering  after  wealth.  He  has  made 
his  money  honestly  in  the  innocent  occupation  of  a  farmer. 


Less.  XXIII.]   A  Foolish  Wise  and  Poor  Rich  Man.      155 

God's  sun  has  shone  on  the  fields  of  the  unthankful,  and 
his  abundant  harvest — what  has  it  done  for  him  ?  It  has 
only  added  to  his  cares.  He  has  no  gratitude,  and  no 
enjoyment  yet. 

How  clear  and  deep  an  insight  Jesus  had  into  the  misery 
of  wealth,  when  He  made  the  first  effect  of  prosperity  on 
this  man  to  be  reasoning  within  himself  and  perplexity  as  to 
what  he  was  to  do  !  How  many  rich  men  cannot  sleep  for 
wondering  how  they  are  to  invest  their  money !  But  the 
perplexity  is  not  altogether  displeasing  to  the  farmer. 
Observe  how  delicately  the  pride  of  ownership  is  hinted  at 
in  the  "  my's  "  with  which  his  talk  is  so  plentifully  sprinkled, 
— "  my  fruits,"  "  my  barns,"  "  my  corn,"  "  my  goods,"  and 
even  "my  soul."  "My"  is  the  devil's  pronoun.  Its  con- 
tinual use  hardens  against  the  claims  of  brotherhood  and 
the  recognition  of  God,  the  giver  and  owner  of  all.  This 
man  is  provident  and  enterprising.  He  sees  quickly  and 
clearly,  and  makes  up  his  mind  promptly  to  face  the  necessary 
expenditure  entailed  by  prosperity.  He  has  many  of  the 
virtues  which  commercial  communities  adore,  and,  if  he 
were  in  New  York  or  Manchester  to-day,  would  command 
universal  respect  for  his  sagacity,  providence,  quickness  in 
seeing  the  course  and  taking  it.  Pull  down  the  old  premises 
at  once,  if  they  are  getting  too  small ;  do  not  let  sentiment 
or  expense  stand  in  the  way.  Do  not  ask  whether  the 
business  is  not  big  enough  already,  but  keep  pace  with  its 
inclination  to  grow,  and  lose  no  time  about  it. 

Perhaps  if  the  farmer  had  looked  about  him,  he  could 
have  found  some  empty  barns  not  far  off,  and  some  bare 
cupboards  that  would  have  taken  the  surplus  and  saved  the 
new  buildings.  But  that  does  not  occur  to  him.  "  All  my 
corn  and  my  goods  "  are  to  be  housed  as  mine.  Looked  at 
from  the  world's  point  of  view,  he  is  a  model  man  of  business. 
If  he  lived  in  England,  he  would  certainly  be  in  Parliament, 


156  The  Gospel  of  St.  Luke.     [Chap,  xii.  13-21. 

if  he  had  tastes  that  way,  and,  wherever  he  might  Hve,  would 
be  "  an  influential  and  highly  respected  citizen."  He  adds 
to  all  his  other  claims  on  the  world's  esteem,  that  he  is  just 
about  to  retire  on  a  well-earned  competence  to  enjoy  well- 
deserved  leisure.  His  ideal  of  enjoyment  is  somewhat  low. 
But  how  unconsciously  he  acknowledges  that  wealth  has 
hitherto  failed  to  bring  peace  !  "  Take  thine  ease  "  confesses 
that  there  has  been  no  ease  yet  in  his  life ;  and  unless  he 
has  really  "  many  years  "  to  live,  there  will  have  been  none. 

That  is  the  experience  of  thousands  of  prosperous  men, 
who  toil  and  fret  till  old  age,  to  amass  wealth,  before  they 
begin  to  get  the  good  of  it,  even  according  to  their  own  pooi 
notions  of  good,  and  then  have  but  a  year  or  two  at  the  fag- 
end  of  their  days  in  which  to  enjoy  it.  Toil  in  getting  and 
anxiety  in  keeping  far  outweigh  the  pride  of  possessing,  and 
to  be  able  to  say  "  my  goods  "  is  but  a  poor  result  of  slaving 
for  years.  The  hard  work  done  in  getting  has  spoiled  the 
farmer  for  enjoying,  and  all  the  pleasure  that  he  can  think 
of  in  his  leisure  is  eating  and  drinking.  He  would  soon  have 
wanted  to  get  back  to  his  fields  and  his  toil  there.  But  his 
case  is  that  of  many  prosperous  men  nowadays,  who  have 
no  tastes  but  the  coarsest,  and,  when  they  go  out  of  business, 
are  miserable.  They  cannot  eat  and  drink  all  day,  and  they 
have  killed  so  much  in  themselves,  by  their  course  of  life, 
that  they  care  nothing  for  books,  or  thought,  or  nature,  or 
God,  and  so  live  empty  lives,  and  try  to  fancy  they  like  it. 

If  one  gleam  of  self-sacrificing  benevolence  or  one  flash 
of  self-transfiguring  religion  had  lit  up  this  poor,  rich  man's 
vision  of  his  earthly  future,  it  would  have  changed  it  all. 
But  an  utterly  selfish  soul  has  few  pleasures,  and  can  only 
bury  itself  in  fleshly  delights.  How  awfully  "  God  said  unto 
him  "  breaks  the  thin  tissue  of  the  man's  dreams  !  We  need 
not  ask  whether  a  Divine  premonition  of  death  is  meant,  or 
whether,  since  God  speaks  by  acts,  death  itself  is  intended 


Less.xxiiL]    A  Foolish  Wise  and  Poor  Rich  Man.      157 

by  the  phrase.  Nor  need  we  ask  whether  "  they  require 
thy  soul"  means  anything  more  than  "thy  soul  is  required." 
The  important  points  are  the  Divine  designation  of  every 
such  life  as  folly,  the  swift  snatching  away  of  the  soul,  and 
the  unanswerable  question  as  to  the  ownership  of  the  wealth. 
God  addresses  men  in  their  true  characters.  When  He  does, 
the  man  knows  himself  for  what  he  is,  and  others  know  him. 
The  end  of  every  self-deceiving  life  will  tear  down  the  veils, 
and  the  conscience  will  echo  the  Divine  voice,  and  feel  "  I 
have  played  the  fool,  and  have  erred  exceedingly."  All 
lives  greedily  gripping  to  earthly  good,  and  making  it  the 
be-all  and  end-all,  are  folly,  and  so  is  the  presumption  that 
reckons  on  many  years. 

The  soul  which  he  had  called  "my  soul"  is  demanded 
from  him.  That  is  a  description  of  death,  not  of  judgment. 
He  called  it  his,  but  he  cannot  keep  it.  A  good  man  dying 
commits  his  soul  into  the  Father's  hands,  but  this  "  fool " 
would  fain  cling  to  life,  and  has  reluctantly  to  surrender  it 
to  the  stern  voice  which  demands  and  will  not  be  put  off. 
The  grim  reality  of  death,  set  by  the  side  of  the  shattered 
projects  of  self-indulgent  life,  shows  what  a  fool  he  is.  And 
the  last  touch  which  perfects  the  picture  of  his  folly  is  the 
question,  which  he  cannot  answer.  Whose  shall  they  be  ? 
and  the  bitter  irony  of  "  thou  hast  prepared."  What  fore- 
sight which  did  not  foresee  the  possibiHty  of  leaving  them  ! 
What  preparation  which  got  the  "  things  "  ready  for  a  moment 
that  never  comes  !  "  His  glory  shall  not  descend  after 
him."     "  This  their  way  is  their  folly." 

The  parable  is  finally  pointed  to  a  specific  application. 
"  So  is  he  "  refers  both  to  the  folly  and  the  fate  of  the  man. 
The  same  absurdity  is  committed  and  the  same  end  is  certain, 
though  not  always  with  the  same  startling  suddenness  and 
completeness.  Come  how  it  may,  the  separation  of  the 
worldly  soul  from  all  its  "  goods  "  is  sure  to  come,  and  "  he 


iS8  The  Gospel  of  St.  Luke.      [Chap.  xii.  13-21. 

that  getteth  riches  "  or  sets  his  heart  on  them,  "  shall  leave 
them  in  the  midst  of  his  days,  and  at  his  end  shall  be  a 
fool.'*  The  sin  and  folly  lie,  not  only  in  amassing,  but  in 
doing  so  for  self;  and  the  only  way  to  escape  the  snares  of 
worldly  wealth  is  to  be  "  rich  toward  God." 

That  phrase,  in  this  connection,  cannot  mean,  as  it  is  often 
taken  to  mean, — having  God  for  our  true  portion  and  wealth. 
It  must  mean  the  holding  of  the  same  kind  of  riches  as  the 
rich  fool  had  to  his  ruin,  in  the  opposite  way  from  his. 
"  Toward  God  "  is  the  antithesis  to  "  for  himself,"  and  the 
whole  clause  describes  the  only  vnse  use  of  earthly  good  as 
being  its  consecration  to  the  service  of  God.  He  who  holds 
all  as  from  Him,  and  who  uses  all  with  direct  reference  to 
Him,  and  for  the  ends  which  He  approves,  will  escape  the 
temptations  on  which  so  many  lives  are  wrecked,  and  death 
will  not  part  such  a  man  from  any  good,  but  put  him  in  pos- 
session of  incorruptible  riches.  Outward  wealth  cannot  pre- 
serve Hfe,  but  the  true  riches  which  Christ  gives  are  within 
and  cannot  be  lost,  but  are  as  "  a  well  of  water  springing  up 
unto  eternal  life." 


LESSON   XXIV. 


Anxious  about  Earth,  or  Earnest  about  the  Kingdom. 

St.  Luke  xii.  22-34. 


22.  "And  He  said  unto  His 
disciples,  Therefore  I  say  unto 
you,  Take  no  thought  for  your  life, 
what  ye  shall  eat;  neither  for  the 
body,  what  ye  shall  put  on. 

23.  The  life  is  more  than  meat, 
and  the  body  is  more  than 
raiment. 

24.  Consider  the  ravens  :  for 
they  neither  sow  nor  reap  ;  which 
neither  have  storehouse  nor  barn  ; 
and  God  feedeth  them:  how  much 
more  are  ye  better  than  the 
fowls  ? 

25.  And  which  of  you  with 
taking  thought  can  add  to  his 
stature  one  cubit  ? 

26.  If  ye  then  be  not  able  to  do 
that  thing  which  is  least,  why 
take  ye  thought  for  the  rest  ? 

27.  Consider  the  lilies  how  they 
grow;  they  toil  not,  they  spin 
not :  and  yet  I  say  unto  you,  that 
Solomon  in  all  his  glory  was  not 
arrayed  like  one  of  these. 

28.  If  then  God  so  clothe  the 


grass,  which  is  to  day  in  the  field, 
and  to  morrow  is  cast  into  the 
oven  ;  how  much  more  will  He 
clothe  you,  O  ye  of  little  faith  ? 

29.  And  seek  not  ye  what  ye 
shall  eat,  or  what  ye  shall  drink, 
neither  be  ye  of  doubtful  mind. 

30.  For  all  these  things  do  the 
nations  of  the  world  seek  after : 
and  your  Father  knoweth  that  ye 
have  need  of  these  things. 

31.  But  rather  seek  ye  the 
kingdom  of  God;  and  all  these 
things  shall  be  added  unto  you. 

32.  Fear  not,  little  flock  ;  for  it 
is  your  Father's  good  pleasure  to 
give  you  the  kingdom. 

33.  Sell  that  ye  have,  and  give 
alms;  provide  yourselves  bags 
which  wax  not  old,  a  treasure  in 
the  heavens  that  faileth  not, 
where  no  thief  approacheth, 
neither  moth  corrupteth. 

34.  For  where  your  treasure 
is,  there  will  your  heart  be 
also." 


THE  parable  of  the  rich  fool  was  spoken  to  the  multi- 
tude, but  our  Lord  now  addresses  the  disciples. 
"  Therefore "  connects  the  following  with  the  foregoing 
teachings.     The  warnings  against  anxiety  are  another  appli- 

159 


i6o  The  Gospel  of  St.  Luke.      [Chap.  xii.  22-34. 

cation  of  the  prohibition  of  laying  up  treasure  for  self. 
Torturing  care  is  the  poor  man's  form  of  worldliness,  as 
luxurious  self-indulgence  is  the  rich  man's.  There  are  two 
kinds  of  gout,  as  doctors  tell  us, — one  from  high  living,  and 
one  from  poverty  of  blood.  This  lesson  falls  into  two  parts, 
— the  prohibition  against  anxious  care  (vers.  22-31),  and 
the  exhortation  to  set  the  affections  on  the  true  treasure 
(vers.  31-34). 

I.  The  first  part  gives  the  condemnation  of  anxiety  about 
earthly  necessities.  The  precept  is  first  stated  generally, 
^and  then  followed  by  a  series  of  reasons  enforcing  it.  As 
to  the  precept,  we  may  remark  that  the  disciples  were  mostly 
poor  men,  who  might  think  that  they  were  in  no  danger  of 
the  folly  branded  in  the  parable.  They  had  no  barns 
bursting  with  plenty,  and  their  concern  was  how  to  find 
food  and  clothing,  not  what  to  do  with  superfluities.  Christ 
would  have  them  see  that  the  same  temper  may  be  in  them, 
though  it  takes  a  different  shape.  Dives  and  Lazarus  may 
be  precisely  alike. 

The  temper  condemned  here  is  "self-consuming  care," 
the  opposite  of  trust.  Its  misery  is  forcibly  expressed  by 
the  original  meaning  of  the  Greek  word,  which  implies  being 
torn  in  pieces,  and  thus  paints  the  distraction  and  self-inflicted 
harassment  which  are  the  lot  of  the  anxious  mind.  Prudent 
foresight  and  strenuous  work  are  equally  outside  this  pro- 
hibition. Anxiety  is  so  little  akin  to  foresight  that  it  disables 
from  exercising  it,  and  both  hinders  from  seeing  what  to  do 
to  provide  daily  bread,  and  from  doing  it. 

The  disciples'  danger  of  being  thus  anxious  may  be 
measured  by  the  number  and  variety  of  reasons  against  it 
given  by  Jesus.  The  first  of  these  is  that  such  anxiety  does 
not  go  deep  enough,  and  forgets  how  we  come  to  have  lives 
to  be  fed  and  bodies  to  be  clothed.  We  hate  received  the 
greater,  life  and  body,  without  our  anxiety.     The  rich  fool 


Less.  XXIV.]  Anxious  about  Earth.  i6i 

could  keep  his  goods,  but  not  his  **soul,"  or  "life."  How 
superficial,  then,  after  all,  our  anxieties  are,  when  God  may 
end  life  at  any  moment !  .  Further,  since  the  greater  is  given, 
the  less  which  it  needs  will  be  also  given.  The  thought  of 
God  as  "  a  faithful  Creator  "  is  implied.  We  must  trust  Him 
for  the  "  more  " ;  we  may  trust  Him  for  the  less. 

The  second  reason  bids  us  look  with  attention  at  examples 
of  unanxious  lives  abundandy  fed.  Perhaps  Elijah's  feathered 
providers,  or  the  words  of  the  Psalmist  (Psalm  cxlvii.  9),  were 
in  Christ's  mind.  The  raven  was  one  of  the  "  unclean  " 
birds,  and  of  ill  omen,  from  Noah's  days,  and  yet  had  its 
meat  in  due  season,  though  that  meat  was  corpses.  Notice 
the  allusions  to  the  preceding  parable  in  "  sow  not,  neither 
reap,"  and  in  "  neither  have  storehouse  nor  barn."  In  these 
particulars  the  birds  are  inferior  to  us,  and,  so  to  speak,  the 
harder  to  care  for.  If  they  who  neither  work  nor  store  still 
get  their  living,  shall  not  we,  who  can  do  both?  Our 
superior  value  is  in  part  expressed  by  the  capacity  to  sow 
and  reap  ;  and  these  are  more  wholesome  occupations  for  a 
man  than  worrying. 

How  lovingly  Jesus  looked  on  all  creatures,  and  how 
clearly  He  saw  everywhere  God's  hand  at  work !  As 
Luther  said,  "  God  spends  every  year  in  feeding  sparrows 
more  than  the  revenues  of  the  King  of  France." 

The  third  reason  is  the  impotence  of  anxiety  (ver.  25). 
It  is  difficult  to  decide  between  the  two  possible  renderings 
here.  That  of  "  a  cubit "  to  the  "  stature  "  corresponds 
best  with  the  growth  of  the  lilies,  while  "  age  "  preserves  an 
allusion  to  the  rich  fool,  and  avoids  treating  the  addition  of 
a  foot  and  a  half  to  an  ordinary  man's  height  as  a  small 
thing.  But  age  is  not  measured  by  cubits,  and  it  is  best  to 
keep  to  "stature." 

At  first  sight,  the  argument  of  verse  23  seems  to  be  now 
inverted,  and,  what  was  "  more,"  to  be  now  "  least."    But  the 

II 


i62  The  Gospel  of  St.  Luke.     [Chap.  xii.  22-34. 

supposed  addition,  if  possible,  would  be  of  the  very  smallest 
importance  as  regards  ensuring  food  or  clothing,  and, 
measured  by  the  Divine  power  required  to  effect  it,  is  less 
than  the  continual  providing  which  God  does.  That  smaller 
work  of  His,  no  anxiety  will  enable  us  to  do.  How  much 
less  can  we  effect  the  complicated  and  wide-reaching 
arrangements  needed  to  feed  and  clothe  ourselves  !  Anxiety 
is  impotent.  It  only  works  on  our  own  minds,  racking  them 
in  vain,  but  has  no  effect  on  the  material  world,  not  even  on 
our  own  bodies,  still  less  on  the  universe. 

The  fourth  reason  bids  us  look  with  attention  at  examples 
of  unanxious  existence  clothed  with  beauty.  Christ  here 
teaches  the  highest  use  of  nature,  and  the  noblest  way  of 
looking  at  it.  The  scientific  botanist  considers  how  the 
lilies  grow,  and  can  tell  all  about  cells  and  chlorophyll  and 
the  like.  The  poet  is  in  raptures  with  their  beauty.  Both 
teach  us  much,  but  the  religious  way  of  looking  at  nature 
includes  and  transcends  both  the  others.  It  is  a  parable. 
It  is  a  visible  manifestation  of  God,  and  His  ways  there 
shadow  His  ways  with  us,  and  are  lessons  in  trust. 

The  glorious  colours  of  the  lily  come  from  no  dyer's  vats 
nor  the  marvellous  texture  of  their  petals  from  any  loom. 
They  are  inferior  to  us  in  that  they  do  not  toil  or  spin,  and 
in  their  short  blossoming  time.  Man's  "  days  are  as  grass  ; 
as  a  flower  of  the  field  so  he  flourisheth  ; "  but  his  date  is 
longer,  and  therefore  he  has  a  larger  claim  on  God.  "  God 
clothes  the  grass  of  the  field  "  is  a  truth  quite  independent 
of  scientific  truths  or  hypotheses  about  how  He  does  it.  If 
the  colours  of  flowers  depend  on  the  visits  of  insects,  God 
established  the  dependence,  and  is  the  real  cause  of  the 
resulting  loveliness. 

The  most  modern  theories  of  the  evolutionist  do  not  in 
the  least  diminish  the  force  of  Christ's  appeal  to  creation's 
witness  to  a  loving  care  in  the  heaven.     But  that  appeal 


Less.  XXIV.]  Anxious  about  Earth.  163 

teaches  us  that  we  miss  the  best  and  plainest  lesson  of 
nature,  unless  we  see  God  present  and  working  in  it  all,  and 
are  thereby  heartened  to  trust  quietly  in  His  care  for  us, 
who  are  better  than  the  ravens  because  we  have  to  sow  and 
reap,  or  than  the  lilies  because  we  must  toil  and  spin. 

Verse  29  adds  to  the  reference  to  clothing  a  repeated 
prohibition  as  to  the  other  half  of  our  anxieties,  and  thus 
rounds  off  the  whole  with  the  same  double  warning  as  in 
verse  22.  But  it  gives  a  striking  metaphor  in  the  new 
command  against  "  being  of  doubtful  mind."  The  word  so 
rendered  means  to  be  lifted  on  high,  and  thence  to  be 
tossed  from  height  to  depth,  as  a  ship  in  a  storm.  So  it 
paints  the  wretchedness  of  anxiety  as  ever  shuttlecocked 
about  between  hopes  and  fears,  sometimes  up  on  the  crest 
of  a  vain  dream  of  good,  sometimes  down  in  the  trough  of 
an  imaginary  evil.  We  are  sure  to  be  thus  the  sport  of  our 
own  fancies,  unless  we  have  our  minds  fixed  on  God  in 
quiet  trust,  and  therefore  stable  and  restful. 

Verse  30  gives  yet  another  reason  against  not  only  anxiety, 
but  against  that  eager  desire  after  outward  things  which  is 
the  parent  of  anxiety.  If  we  "  seek  after  "  them,  we  shall 
not  be  able  to  avoid  being  anxious  and  of  doubtful  mind. 
Such  seeking,  says  Christ,  is  pure  heathenism.  The  nations 
of  the  world  who  know  not  God  make  these  their  chief  good, 
and  securing  them  the  aim  of  their  lives.  If  we  do  the  like, 
we  drop  to  their  level.  What  is  the  difference  between  a 
heathen  and  a  Christian,  if  the  Christian  has  the  same 
objects  and  treasures  as  the  heathen  ?  That  is  a  question 
which  a  good  many  so-called  Christians  at  present  would 
find  it  hard  to  answer. 

But  the  crowning  reason  of  all  is  kept  for  the  last.  Much 
of  what  precedes  might  be  spoken  by  a  man  who  had  but 
the  coldest  belief  in  Providence.  But  the  great  and  blessed 
faith  in  our  Father  God,  scatters  all  anxious  care.     How 


t64  The  Gospel  of  St.  Luke      [Chap.  xii.  22-34. 

should  we  be  anxious  if  we  know  that  we  have  a  Father  in 
heaven,  and  that  lie  knows  our  needs  ?  He  recognises  our 
claims  on  Him.  He  made  the  needs,  and  will  send  the 
supply.  That  is  a  wide  truth,  stretching  far  beyond  the 
mere  earthly  wants  of  food  and  raiment.  My  wants,  so  far 
as  God  has  made  me  to  feel  them,  are  prophecies  of  God's 
gifts.  He  has  made  them  as  doors  by  which  He  will  come 
in  and  bless  me.  How,  then,  can  anxious  care  fret  the 
heart  which  feels  the  Father's  presence,  and  knows  that  its 
emptiness  is  the  occasion  for  the  gift  of  a  Divine  fulness  ? 
Trust  is  the  only  reasonable  temper  for  a  child  of  such  a 
Father.  Anxious  care  is  a  denial  of  His  love  or  knowledge 
or  power. 

II.  Verses  31-34  point  out  the  true  direction  of  effort  and 
affection,  and  the  true  way  of  using  outward  good  so  as  to 
secure  the  higher  riches.  It  is  useless  to  tell  men  not  to  set 
their  longings  or  efforts  on  worldly  things  unless  you  tell 
them  of  something  better.  Life  must  have  some  aim,  and 
the  mind  must  turn  to  something  as  supremely  good.  The 
only  way  to  drive  out  heathenish  seeking  after  perishable 
good  is  to  fill  the  heart  with  the  love  and  longing  for  eternal 
and  spiritual  good.  The  ejected  demon  comes  back  with  a 
troop  at  his  heels  unless  his  house  be  filled.  To  seek  "  the 
kingdom,"  to  count  it  our  highest  good  to  have  our  wills  and 
whole  being  bowed  in  submission  to  the  loving  will  of  God, 
to  labour  after  entire  conformity  to  it,  to  postpone  all  earthly 
delights  to  that,  and  to  count  them  all  but  loss  if  we  may 
win  it, — this  is  the  true  way  to  conquer  worldly  anxieties, 
and  is  the  only  course  of  life  which  will  not  at  last  earn  the 
stern  judgment,  "  Thou  fool." 

That  direction  of  all  our  desires  and  energies  to  the 
attainment  of  the  kingdom  which  is  the  state  of  being  ruled 
by  the  will  of  God,  is  to  be  accompanied  with  joyous,  brave 
confidence.      How  should   they   fear  whose    desires  and 


Less.  XXIV.]  Anxious  about  Earth.  165 

efforts  run  parallel  with  the  "  Father's  good  pleasure "  ? 
They  are  seeking,  as  their  chief  good,  what  He  desires,  as 
His  chief  delight,  to  give  them.  Then  they  may  be  sure 
that,  if  He  gives  that.  He  will  not  withhold  less  gifts  than 
may  be  needed.  He  will  not  "  spoil  the  ship  for  a  ha'p'orth 
of  tar,"  nor  allow  His  children,  whom  He  has  made  heirs 
of  a  kingdom,  to  starve  on  their  road  to  their  crown.  If 
they  can  trust  Him  to  give  them  the  kingdom,  they  may 
surely  trust  Him  for  bread  and  clothes. 

Mark,  too,  the  tenderness  of  that  "  little  flock."  They 
might  fear  when  they  contrasted  their  numbers  with  the 
crowds  of  worldly  men ;  but,  being  a  flock,  they  have  a 
Shepherd,  and  that  is  enough  to  quiet  anxiety. 

Seeking  and  courage  are  to  be  crowned  by  surrender  of 
outward  good  and  the  use  of  earthly  wealth  in  such  manner 
as  that  it  will  secure  an  unfailing  treasure  in  heaven.  The 
manner  of  obeying  this  command  varies  with  circumstances. 
For  some  the  literal  fulfilment  is  best ;  and  there  are  more 
Christian  men  to-day,  whose  souls  would  be  delivered  from 
the  snares  if  they  would  part  with  their  possessions,  than 
we  are  willing  to  believe. 

Sometimes  the  surrender  is  rather  to  be  effected  by  the 
conscientious  consecration  and  prayerful  use  of  wealth. 
That  is  for  each  man  to  settle  for  himself  But  what  is  not 
variable  is  the  obligation  to  set  the  kingdom  high  above  all 
else,  and  to  use  all  outward  wealth,  as  Christ's  servants,  not 
for  luxury  and  self-gratification,  but  as  in  His  sight  and  for 
His  glory.  Let  us  not  be  afraid  of  believing  what  Jesus  and 
His  apostles  plainly  teach,  that  wealth  so  spent  here  is 
treasured  in  heaven,  and  that  a  Christian's  place  in  the 
future  life  depends  upon  this  among  other  conditions, — how 
he  used  his  money  here. 


LESSON  XXV. 


Work  which  Hallows  the  Sabbath. 

St.  Luke  xiii.   10-17. 


10.  "  And  He  was  teaching  in 
one  of  the  synagogues  on  the 
Sabbath. 

11.  And,  behold,  there  was 
a  woman  which  had  a  spirit  of 
infirmity  eighteen  years,  and  was 
bowed  together,  and  could  in  no 
wise  lift  up  herself. 

12.  And  when  Jesus  saw  her. 
He  called  her  to  Him,  and  said 
unto  her,  Woman,  thou  art  loosed 
from  thine  infirmity. 

13.  And  He  laid  His  hands  on 
her:  and  immediately  she  was 
made  straight,  and  glorified  God. 

14.  And  the  ruler  of  the  syna- 
gogue answered  with  indignation, 
because  that  Jesus  had  healed 
on  the  Sabbath  day,  and  said 
unto   the  people.  There   are  six 


days  in  which  men  ought  to 
work :  in  them  therefore  come 
and  be  healed,  and  not  on  the 
Sabbath  day. 

15.  The  Lord  then  answered 
him,  and  said,  Thou  hypocrite, 
doth  not  each  one  of  you  on  the 
Sabbath  loose  his  ox  or  his  ass 
from  the  stall,  and  lead  him  away 
to  watering  ? 

16.  And  ought  not  this  woman, 
being  a  daughter  of  Abraham, 
whom  Satan  hath  bound,  lo,  these 
eighteen  years,  be  loosed  from 
this  bond  on  the  Sabbath  day  ? 

17.  And  when  He  had  said 
these  things,  all  His  adversaries 
were  ashamed  :  and  all  the  people 
rejoiced  for  all  the  glorious  things 
that  were  done  by  Him." 


THIS  miracle  was  wrought,  unasked,  on  a  woman,  in 
a  synagogue,  and  by  all  these  characteristics  was 
specially  interesting  to  Luke.  He  alone  records  it.  The 
narrative  falls  into  two  parts, — the  miracle,  and  the  covert 
attack  of  the  ruler  of  the  synagogue,  with  our  Lord's 
defence. 

What  better  place  than  the  synagogue  could  there  be  for 
a  miracle  of  mercy  ?  The  service  of  man  is  best  built  on 
the   service  of  God,  and   the  service  of  God   is  as  truly 

166 


Less.  XXV.]   Work  which  Hallows  the  Sabbath.  167 

accomplished  in  deeds  of  human  kindness  done  for  His 
sake  as  in  oral  worship.  The  rehgious  basis  of  beneficence 
and  the  beneficent  manifestation  of  rehgion  are  common- 
places of  Christian  practice  and  thought  from  the  beginning, 
and  are  both  set  forth  in  our  Lord's  life.  He  did  not 
substitute  doing  good  to  men  for  worshipping  God,  as  a 
much  belauded  antichristian  writer  has  recently  done  ;  but 
He  showed  us  both  in  their  true  relations. 

We  have  Christ's  authority  for  regarding  the  woman's 
infirmity  as  the  result  of  demoniacal  possession,  but  the 
case  presents  some  singular  features.  There  seems  to  have 
been  no  other  consequence  than  her  incapacity  to  stand 
straight.  Apparently  the  evil  power  had  not  touched  her 
moral  nature,  for  she  had  somehow  managed  to  drag  herself 
to  the  synagogue  to  pray;  she  "glorified  God"  for  her 
cure,  and  Christ  called  her  "a  daughter  of  Abraham," 
which  surely  means  more  than  simply  that  she  was  a  Jewess. 
It  would  seem  to  have  been  a  case  of  physical  infirmity 
only,  and  perhaps  rather  of  evil  inflicted  eighteen  years 
before  than  of  continuous  demoniacal  possession. 

But  be  that  as  it  may,  there  is  surely  no  getting  over  our 
Lord's  express  testimony  here,  that  purely  physical  ills,  not 
distinguishable  from  natural  infirmity,  were  then,  in  some 
instances,  the  work  of  a  mahgnant,  personal  power.  Jesus 
knew  the  duration  of  the  woman's  "  bond  "  and  the  cause 
of  it,  by  the  same  supernatural  knowledge.  That  sad, 
bowed  figure,  with  eyes  fixed  on  the  ground,  and  unable  to 
look  into  His  face,  which  yet  had  crawled  to  the  synagogue, 
may  teach  us  lessons  of  patience  and  of  devout  submission. 
She  might  have  found  good  excuses  for  stopping  at  home, 
but  she,  no  doubt,  found  solace  in  worship  ;  and  she  would 
not  have  so  swiftly  "  glorified  God  for  her  cure,  if  she  had 
not  often  sought  Him  in  her  infirmity.  They  who  wait  on 
Him  often  find  more  than  they  expect  in  His  house. 


i68  The  Gospel  of  St.  Luke.    [Chap,  xiii.  10-17. 

Note  the  flow  of  Christ's  unasked  sympathy  and  help. 
We  have  already  seen  several  instances  of  the  same  thing 
in  this  Gospel.  The  sight  of  misery  ever  set  the  chords  of 
that  gentle,  unselfish  heart  vibrating,  as  surely  as  the  wind 
draws  music  from  the  ^olian  harp  strings.  So  it  should 
be  with  us,  and  so  would  it  be,  if  we  had  in  us  "  the  law  of 
the  spirit  of  life  in  Christ "  making  us  "  free  from  the  law 
of"  self.  But  that  spontaneous  sympathy  is  not  merely 
the  perfection  of  manhood;  it  is  the  revelation  of  God. 
Unasked  the  Divine  love  pours  itself  on  men,  and  gives  all 
that  it  can  give  to  those  who  do  not  seek,  that  they  may  be 
drawn  to  seek  the  better  gifts  which  cannot  be  given 
unasked.  God  "  tarrieth  not  for  man,  nor  waiteth  for  the 
sons  of  men,"  in  giving  His  greatest  gift.  No  prayers 
besought  Heaven  for  a  Saviour.  God's  love  is  its  own 
motive,  and  wells  up  by  its  inherent  diffusiveness.  Before 
we  call.  He  answers. 

Note  the  manner  of  the  cure.  It  is  twofold, — a  word 
and  a  touch.  The  former  is  remarkable,  as  not  being,  like 
most  of  the  cures  of  demoniacs,  a  command  to  the  evil 
spirit  to  go  forth,  but  an  assurance  to  the  sufferer,  fitted  to 
inspire  her  with  hope,  and  to  encourage  her  to  throw  off 
the  alien  tyranny.  The  touch  was  the  symbol  to  her  of 
communicated  power, — not  that  Jesus  needed  a  vehicle  for 
His  delivering  strength,  but  that  the  poor  victim,  crushed 
in  spirit,  needed  the  outward  sign  to  help  her  in  realising 
the  new  energy  that  ran  in  her  veins,  and  strengthened  her 
muscles.  Unquestionably  the  cure  was  miraculous,  and  its 
cause  was  Christ's  will. 

But  apparently  the  manner  of  cure  gave  more  place  to 
the  faith  of  the  sufferer,  and  to  the  effort  which  her  faith  in 
Christ's  word  and  touch  heartened  her  to  put  forth,  than  we 
find  in  other  miracles.  She  "  could  in  no  wise  lift  herself 
up,"  not   because   of  any    malformation    or   deficiency    in 


Less.  XXV.]    Work  which  Hallows  the  Sabbath.  169 

physical  power,  but  because  that  malign  influence  laid  a 
heavy  hand  on  her  will  and  body,  and  crushed  her  down. 
Only  supernatural  power  could  deliver  from  supernatural 
evil,  but  that  power  wrought  through  as  well  as  on  her ; 
and  when  she  beheved  that  she  was  loosed  from  her 
infirmity,  and  had  received  strength  from  Jesus,  she  was 
loosed. 

This  makes  the  miracle  no  less,  but  it  makes  it  a  mirror 
in  which  the  manner  of  our  deliverance  from  a  worse 
dominion  of  Satan  is  shadowed.  Christ  is  come  to  loose  us 
all  from  the  yoke  of  bondage,  which  bows  our  faces  to  the 
ground,  and  makes  us  unfit  to  look  up.  He  only  can  loose 
us,  and  His  way  of  doing  it  is  to  assure  us  that  we  are  free, 
and  to  give  us  power  to  fling  off  the  oppression  in  the 
strength  of  faith  in  Him. 

Note  the  immediate  cure  and  its  immediate  result.  The 
"  back  bowed  down  always  "  for  eighteen  weary  years  is 
not  too  stiff  to  be  made  straight  at  once.  The  Christ-given 
power  obliterates  all  traces  of  the  past  evil.  Where  He  is 
the  physician,  there  is  no  period  of  gradual  convalescence, 
but  "  the  thing  is  done  suddenly ; "  and,  though  in  the 
spiritual  realm,  there  still  hang  about  pardoned  men  remains 
of  forgiven  sin,  they  are  "  sanctified  "  in  their  inward  selves, 
and  have  but  to  see  to  it  that  they  work  out  in  character 
and  conduct  that  righteousness  and  holiness  of  truth  which 
they  have  received  in  the  new  nature  given  them  through 
faith. 

How  rapturous  was  the  gratitude  from  the  woman's  lips, 
which  broke  in  upon  the  formal,  proper,  and  heartless 
worship  of  the  synagogue !  The  immediate  hallowing  of 
her  joy  into  praise  surely  augurs  a  previously  devout  heart. 
Thanksgiving  generally  comes  so  swiftly  after  mercies,  when 
prayer  has  habitually  preceded  them.  The  sweetest  sweet- 
ness of  all  our  blessings  is  only   enjoyed  when  we  glorify 


17©  The  Gospel  of  St.  Luke.     [Chap.  xiii.  10-17. 

God  for  them.  Incense  must  be  kindled,  to  be  fragrant, 
and  our  joys  must  be  fired  by  devotion,  to  give  their  rarest 
perfume. 

The  cavils  of  the  ruler  and  Christ's  defence  are  the  second 
part  of  this  lesson.  Note  the  blindness  and  cold-heartedness 
born  of  religious  formalism.  This  synagogue  official  has  no 
eye  for  the  beauty  of  Christ's  pity,  no  heart  to  rejoice  in  the 
woman's  deliverance,  no  ear  for  the  music  of  her  praise. 
All  that  he  sees  is  a  violation  of  ecclesiastical  order.  That 
is  the  sin  of  sins  in  his  eyes.  He  admits  the  reality  of 
Christ's  heahng  power,  but  that  does  not  lead  him  to 
recognition  of  his  mission.  What  a  strange  state  of  mind 
it  was  that  acknowledged  the  miracle,  and  then  took  offence 
at  its  being  done  on  the  Sabbath  ! 

Note,  too,  his  disingenuous  cowardice  in  attacking  the 
people  when  he  meant  Christ.  He  blunders,  too,  in  his 
scolding  ;  for  nobody  had  come  to  be  healed.  They  had 
come  to  worship ;  and  even  if  they  had  come  for  healing, 
the  coming  was  no  breach  of  Sabbath  regulations,  whatever 
the  healing  might  be.  There  are  plenty  of  people  like  this 
stickler  for  propriety  and  form,  and  if  you  want  to  find  men 
blind  as  bats  to  the  manifest  tokens  of  a  Divine  hand,  and 
hard  as  millstones  toward  misery,  and  utterly  incapable  of 
glowing  with  enthusiasm  or  of  recognising  it,  you  will  find 
them  among  ecclesiastical  martinets,  who  are  all  for  having 
"  things  done  decently  and  in  order,"  and  would  rather 
that  a  hundred  poor  sufferers  should  continue  bowed  down 
than  that  one  of  their  regulations  should  be  broken  in 
lifting  them  up.  The  more  men  are  filled  with  the  spirit  of 
worship,  the  less  importance  will  they  attach  to  the  pedantic 
adherence  to  its  forms,  which  is  the  most  part  of  some 
people's  religion. 

Mark  the  severity,  which  is  loving  severity,  of  Christ's 
answer.     He  speaks  to  all  who  shared  the  ruler's  thoughts, 


Less.  XXV.]    Work  which  Hallows  the  Sabbath.  171 

of  whom  there  were  several  present  (ver.  17,  "adversaries  "). 
Piercing  words  which  disclose  hidden  and  probably  uncon- 
scious sins,  are  quite  in  place  on  the  lips  into  which  grace 
was  poured.  Well  for  those  who  let  Him  tell  them  their 
faults  now,  and  do  not  wait  for  the  light  of  judgment  to 
show  themselves  to  themselves  for  the  first  time. 

Wherein  lay  these  men's  hypocrisy  ?  They  were  pretend- 
ing zeal  for  the  Sabbath,  while  they  were  really  moved  by 
anger  at  the  miracle,  which  would  have  been  equally 
unwelcome  on  any  day  of  the  week.  They  were  pretending 
that  their  zeal  for  the  Sabbath  was  the  result  of  their  zeal 
for  God,  while  it  was  only  zeal  for  their  rabbinical  niceties, 
and  had  no  religious  element  at  all.  They  wished  to  make 
the  Sabbath  law  tight  enough  to  restrain  Jesus  from  miracles, 
while  they  made  it  loose  enough  to  allow  them  to  look 
after  their  own  interests. 

Men  may  be  unconscious  hypocrites,  and  these  are  the 
most  hopeless.  We  are  all  in  danger  of  fancying  that  we 
are  displaying  our  zeal  for  the  Lord,  when  we  are  only 
contending  for  our  own  additions  to,  or  interpretations  of. 
His  will.  There  is  no  religion  necessarily  employed  in 
enforcing  forms  of  belief  or  conduct. 

Our  Lord's  defence  is,  first  of  all,  a  conclusive  argumen- 
tum  ad  hojjiinem,  which  shuts  the  mouths  of  the  objectors ; 
but  it  is  much  more.  The  Talmud  has  minute  rules  for 
leading  out  animals  on  the  Sabbath :  An  ass  may  go  out 
with  his  pack  saddle  if  it  was  tied  on  before  the  Sabbath, 
but  not  with  a  bell  or  a  yoke ;  a  camel  may  go  out  with  a 
halter,  but  not  with  a  rag  tied  to  his  tail ;  a  string  of  camels 
may  be  led  if  the  driver  takes  all  the  halters  in  his  hand, 
and  does  not  twist  them,  but  they  must  not  be  tied  to  one 
another, — and  so  on  for  pages.  If,  then,  these  sticklers 
for  rigid  observance  of  the  Sabbath  admitted  that  a  beast's 
thirst  was  reason  enough  for  work  to  relieve  it,  it  did  not 


172  The  Gospel  ot  St.  Luxe.     [Chap.  xiii.  10-17. 

lie  in  their  mouths  to  find  fault  with  the  relief  of  a  far 
greater  human  need. 

But  the  words  hold  a  wider  truth,  applicable  to  our  con- 
duct. The  relief  of  human  sorrow  is  always  in  season.  It 
is  a  sacred  duty  which  hallows  any  hour.  "  Is  not  this  the 
fast  [and  the  feast  too]  that  I  have  chosen,  ...  to  let  the 
oppressed  go  free,  and  that  ye  break  every  yoke  ?  "  The 
spirit  of  the  words  is  to  put  the  exercise  of  beneficence  high 
above  the  formalities  of  worship. 

Note,  too,  the  impHed  assertion  of  the  dignity  of  human- 
ity, the  pitying  tone  of  the  "  lo,  these  eighteen  years,"  the 
sympathy  of  the  Lord  with  the  poor  woman,  and  the 
implication  of  the  terrible  tragedy  of  Satan's  bondage. 

If  we  have  His  spirit  in  us,  and  look  at  the  solemn  facts 
of  life  as  He  did,  all  these  pathetic  considerations  will  be 
present  to  our  minds  as  we  behold  the  misery  of  men,  and, 
moved  by  the  thoughts  of  their  lofty  place  in  God's  scheme 
of  things,  of  their  long  and  dreary  bondage,  of  the  evil 
power  that  holds  them  fast,  and  of  what  they  may  become, 
even  sons  and  daughters  of  the  Highest,  we  shall  be  fired 
with  the  same  longing  to  help  which  filled  Christ's  heart, 
and  shall  count  that  hour  consecrated,  and  not  profaned,  in 
which  we  are  able  to  bring  liberty  to  the  captives,  and  an 
upward  gaze  of  hope  to  them  that  have  been  bowed  down. 


LESSON   XXVI. 


Thorough-going  Disciples. 

St.  Luke  xiv.  25-35. 


25.  "  And  there  went  great 
multitudes  with  Him :  and  He 
turned,  and  said  unto  them, 

26.  If  any  man  come  to  Me, 
and  hate  not  his  father,  and 
mother,  and  wife,  and  children, 
and  brethren,  and  sisters,  yea,  and 
his  own  life  also,  he  cannot  be 
My  disciple. 

27.  And  whosoever  doth  not 
bear  his  cross,  and  come  after  Me, 
cannot  be  My  disciple. 

28.  For  which  of  you,  intending 
to  build  a  tower,  sitteth  not  down 
first,  and  counteth  the  cost, 
whether  he  have  sufficient  to 
finish  it  ? 

29.  Lest  haply,  after  he  hath 
laid  the  foundation,  and  is  not 
able  to  finish  it,  all  that  behold  it 
begin  to  mock  him, 

30.  Saying,  This  man  began  to 
build,  and  was  not  able  to  finish. 

THE  parable  of  the  great  feast  showed  how  earthly 
things  hinder  accepting  heavenly  good.  The  solemn 
leaching  of  this  lesson  follows  up  the  parable  with  the 
;equirement  of  complete  surrender  of  these  as  the  indis- 
pensable condition  of  discipleship.  The  connection  in 
place   or   time    is  uncertain,  but  that  in  subject  is  plain. 

173 


31.  Or  what  king,  going  to 
make  war  against  another  king 
sitteth  not  down  first,  and  con- 
sulteth  whether  he  be  able  with 
ten  thousand  to  meet  him  that 
cometh  against  him  with  twenty 
thousand  ? 

32.  Or  else,  while  the  other  is 
yet  a  great  way  off,  he  sendeth 
an  ambassage,  and  desireth  con- 
ditions of  peace. 

33.  So  likewise,  whosoever  he 
be  of  you  that  forsaketh  not  all 
that  he  hath,  he  cannot  be  My 
disciple. 

34.  Salt  is  good  :  but  if  the  salt 
have  lost  his  savour,  wherewith 
shall  it  be  seasoned  ? 

35.  It  is  neither  fit  for  the  land, 
nor  yet  for  the  dunghill :  but  men 
cast  it  out.  He  that  hath  ears  to 
hear,  let  him  hear." 


174  The  Gospel  of  St.  Luke.     [Chap.  xiv.  25-35 

Crowds  followed  Christ,  perhaps  on  their  way  to  the  feast  at 
Jerusalem.  But  He  will  have  no  recruits  enlisted  on  false 
pretences,  and  rather  discourages  than  stimulates  incon- 
siderate adhesion. 

The  clear  presentation  of  difficulties  stifles  no  genuine 
earnestness,  but  rather  fans  the  flame.  To  repel  is  often  the 
surest  way  to  attract.  These  light-minded  crowds,  following 
Him  with  curiosity,  and  some  of  them  possibly  thinking  that 
He  was  going  to  Jerusalem  to  claim  a  kingdom,  have  to  be 
taught  what  following  means.  It  is  no  holiday  stroll,  nor 
triumphal  march,  in  which  they  are  joining,  but  a  procession 
to  a  cross.  So,  if  they  are  not  ready  for  that,  they  had 
better  not  come  after  Him,  and,  at  any  rate,  must  come  with 
their  eyes  open,  if  at  all. 

I.  Our  Lord  Lays  Down  the  Law  oj  Discipleship. — The 
"  coming  unto  Me  "  in  verse  26  is  the  outward  attaching 
one's  self  to  Him,  with  the  view  of  being  a  disciple,  and  to 
all  such  "  comers  "  He  unfolds  the  stringent  terms  on  which 
alone  they  can  be  truly  His  scholars.  There  is  a  twofold 
requirement,  the  solemnity  of  the  statement  of  which  is 
increased  by  that  repeated  "he  cannot  be  My  disciple." 
The  first  requirement  refers  to  the  heart ;  the  second,  to 
the  life.  In  the  preceding  parable,  possessions  kept  back 
from  the  feast,  and  even  the  "wife "  was  rather  a  possession 
than  an  object  of  love.  Here  the  searching  beam  goes 
deeper  into  the  heart.  Jesus  claims  the  subordination,  and, 
if  necessary,  the  sacrifice,  of  all  other  love  to  the  supreme 
love  to  Himself,  as  the  prime  indispensable  condition  of  all 
discipleship. 

We  need  not  wonder  at  that  strong  word  "  hate,"  at  which 
only  prosaic,  matter-of-fact  interpreters  will  stumble.  The 
"  hate  "  which  embraces  all  whom  nature  and  God  bid  us 
love,  and  our  own  lives  also,  cannot  be  the  earthly, 
passionate  loathing,  attended  by  desire  to  harm,  which  goes 


Less.  XXVI.]         Thorough-going  Disciples.  175 

by  that  name,  but  detachment  of  heart  consequent  on 
supreme  attachment  of  heart  to  Jesus, — the  purifying  of 
earthly  love  by  loving  only  in  Him,  rigid  subordination  of 
the  closest  ties,  and  the  readiness  to  sacrifice  the  tenderest 
of  these  when  they  come  in  the  way  of  our  higher  love  to 
Christ.  Any  great  overmastering  love  seems  to  "  kill  the 
flock  of  all  affections  else."  How  much  more  will  true  love 
to  Jesus  do  this  !  The  surface  springs  dry  up  when  a 
deeper  shaft  taps  the  underlying  sources. 

Mark  the  tremendous  claim  which  Christ  here  makes,  in 
assuming  His  right  to  the  throne  in  all  our  hearts.  What 
gives  Him  the  right,  and  how  can  He  satisfy  the  love  which 
He  demands?  Surely  He  who  thus  speaks  must  be 
conscious  of  Divinity,  else  His  claim  is  blasphemous. 
Surely  He  not  only  is,  but  does,  what  deserves  and  draws, 
and  will  bless  with  full  fruition  the  fullest  love  of  every 
heart.  Did  He  ever  make  a  plainer  assertion  of  His  Divine 
nature,  and  of  the  infinite  worth  of  His  sacrifice,  than  in 
this  demand  ?  Mark  the  stringent  condition  of  discipleship. 
Unless  we  love  Him  so  much  that  we  love  none  beside,  but 
all  in  Him,  and  are  ready  to  surrender  the  dearest,  and  life 
itself,  if  these  block  our  road  to  Him,  we  may  "  come  after 
Him  "  outwardly,  by  profession  and  the  hke,  but  we  cannot 
be  His  disciples.  The  hollow  unreality  of  a  dreadful  pro- 
portion of  the  Christianity  of  this  day  should  shrivel  up  to 
nothing  before  the  consuming  fire  of  such  a  demand,  as 
imperative  to-day  as  ever. 

The  second  requirement  applies  to  conduct.  The  first 
calls  for  the  surrender  of  the  dearest;  the  second,  for  the 
acceptance  of  the  most  painful.  The  cross  had  only  been 
known  to  the  Jews  since  the  Roman  conquest,  and  was 
associated  in  their  minds,  not  only  with  the  idea  of  pain  but 
of  humiliation.  There  is  here  a  veiled  reference  to  Christ's 
own  cross,  as  if  He  had  said,  "  I,  on  this  journey  in  which 


176  The  Gospel  of  St.  Luke     [Chap.  xiv.  25-35. 

you  are  following  Me  so  eagerly  and  blindly,  am  going  to 
My  cross.  If  you  could  see,  it  is  already  lying  on  My 
shoulder.  If  you  follow  Me,  you,  too,  will  have  to  carry  a 
cross." 

Note  the  two  halves  of  conduct  which  together  make  up 
real  discipleship, — taking  up  each  the  cross  which  is  "  his 
own,"  and,  second,  imitating  Christ.  Every  true  Christian 
has  his  own  special  burden  of  humiliation,  difficulty,  self- 
denial,  to  carry.  Mine  is  not  the  same  as  my  fellows,  but 
all  of  us  are  cross-bearers.  Some  of  us  try  to  get  off,  as  the 
Crusaders  did,  by  having  a  bit  of  red  rag  cut  cross-shape 
and  sewed  on  our  sleeves.  That  is  the  fashionable  sort  of 
discipleship ;  but  it  is  not  real.  The  cross  is  heavy,  and 
hard  to  carry ;  but  unless  we  do  carry  it,  we  are  not  His. 
And  all  the  procession  of  cross-bearers  go  after  the  Lord. 
That  implies  the  imitation  of  Jesus  as  the  very  badge  of 
discipleship,  and  it  contains  a  blessed  lightening  of  the 
severity  of  the  previous  requirement ;  for,  if  we  follow  after 
Him,  our  crosses  grow  light,  remembering  His,  and  with 
Him  for  leader  and  companion. 

II.  Two  Illustrative  Si?mks^  which  may  almost  be  called 
Parables^  e?iforce  the  Law. 

I.  The  Rash  Builder. — This  simile  sets  forth  discipleship 
in  its  aspect  of  building  up  the  noble  and  conspicuous 
structure  of  a  Christ-like  character.  That  is  the  lifelong 
work  of  a  true  disciple.  Slowly,  course  by  course,  the 
stones  have  to  be  laid,  each  by  a  distinct  effort,  and  all 
according  to  the  plan  of  the  great  Architect,  and  on  the 
foundation  other  than  which  no  man  can  lay.  The  great 
ideal  must  be  clear  before  the  true  disciple.  Life  is  not  for 
enjoyment,  nor  for  worldly  ends,  but  for  building  up  Christ- 
like character,  and  all  outward  things  are  but  scaffolding  to 
further  the  building. 

The  second  point  is  the  need  of  expenditure  to  secure  this 


Less.  XXVI,]         Thorough-going  Disciples.  177 

end.  Building  costs  money,  as  many  a  man  who  takes  to  it 
rashly  finds  out.  And  the  most  costly  of  all  building  is  the 
building  of  ourselves.  That  takes  and  tasks  all  the  resources 
of  a  lifetime.  It  is  only  accomplished  on  condition  of 
spending  all  our  living;  or,  in  other  words,  we  are  not 
disciples  unless  we  surrender  self  and  all  we  have.  The 
world  and  the  church  are  full  of  born  ruins,  if  we  may  so 
call  these  melancholy,  abortive  lives,  which  begin  so  boldly 
and  come  to  a  dead  stop  so  soon,  like  the  unfinished 
temples  and  palaces  in  a  deserted  city. 

From  these  thoughts  follows  plainly  the  other,  that  there 
must  be  deliberate,  open-eyed  recognition  of  what  being  a 
Christian  involves,  at  the  beginning,  if  there  is  not  to  be 
failure  long  before  the  end.  Deliberate  calculation  is  vividly 
painted  in  the  "  sitting  down  "  of  the  builder  to  count  the 
cost.  Christ  asks  for  such  deliberate  choice,  made  in  full 
view  of  the  sacrifices  required.  But  what  if  the  result  of  the 
calculation  be,  as  it  certainly  will  be,  to  convince  that  we 
have  not  the  power  to  build  this  tower  ?  Are  we  to  give  up 
discipleship  ?  No.  For  they  who  know  that  they  can  do 
nothing  of  themselves,  are  they  who  will  most  humbly  look 
for,  and  most  certainly  receive,  the  grace  that  will  keep  them 
steadfast  and  growing ;  and  they  who  fail  are  precisely  those 
who  begin  with  swaggering  self-sufficiency. 

The  bystanders  mock,  as  they  have  a  right  to  do. 
Thorough-going  Christians  may  be  disliked,  but  they  are 
respected ;  half-and-half  ones  get  and  merit  the  curled  lips 
and  sarcasms  of  the  world.  Earnestness  awes  and  sometimes 
excites  hostility,  but  inconsistency  only  amuses.  Who  can 
help  laughing  at  the  runner,  who  starts  off  at  top  speed,  as 
though  he  were  coming  in  an  easy  first,  and  stops  dead 
after  a  hundred  yards  ?  How  many  Christians  there  are  of 
that  sort ! 

II.  The  Rash  Soldier. — The  second  simile  presents  the 

12 


178  The  Gospel  of  St.  Luke.    [Chap.  xiv.  25-35. 

Christian  life  as  warfare.  There  is  not  only  need  for  con- 
tinuous effort  as  in  building,  but  for  continual  struggle  with 
an  enemy  stronger  than  ourselves.  It  is  perhaps  pressing 
the  simile  too  far  to  lay  any  stress  on  the  representation  of  the 
warrior  as  a  king ;  but  it  may  at  least  be  noted  as  a  hint  of 
the  royal  dignity  of  the  true  Christian,  which  is  yet  a  con- 
tested dignity  that  has  to  fight  for  existence.  The  king 
with  twenty  thousand  represents  the  terrible  array  of  foes, 
probably  with  a  hint  of  their  personal  head  which  the  true 
disciple  has  to  meet ;  and  our  Lord  here  warns  men  not  to 
begin  the  conflict,  unless  they  are  prepared  to  fight  it  out 
to  the  death. 

Does  He  then  advise  a  man  who  feels  himself  too  weak 
to  conquer  evil  to  give  up  the  struggle,  and  to  become  its 
tributary  slave  ?  That  would  be  a  counsel  of  despair.  But 
the  words  following  the  similes  show  that  no  such  meaning 
is  to  be  attached  to  this  one.  If  we  find  that  we  have  not 
enough  force  to  meet  the  enemy,  the  recognition  of  our  weak- 
ness, and  the  abandonment  of  all  trust  in  self,  will  bring  an 
ally  into  the  field  whose  reinforcements  will  make  us  more 
than  conquerors.  To  forsake  all  that  we  have  is  to  forsake 
it  as  the  ground  of  confidence,  as  well  as  to  withdraw  love 
from  it,  and  to  give  up  the  selfish  use  of  it.  Whosoever 
thus  forsakes  all  that  he  has,  thereby  has  all  that  he  needs 
for  the  battle.  If  we  put  on  the  harness  boasting,  we  shall 
put  it  off  defeated.  If  we  go  into  the  fight  feeling  our  own 
weakness,  and  trusting  wholly  in  Jesus  to  teach  our  hands 
to  war,  and  to  cover  our  heads  in  the  day  of  battle,  we  shall 
come  out  victorious,  and  receive  the  conqueror's  wreath. 

III.  The  Final  Warning. — The  previous  short  parables 
have  dwelt  on  the  necessity  for  entire  self-surrender  in  order 
to  our  realising  the  ideal  of  the  Christian  life  in  our  own 
characters.  Here  we  have  that  necessity  urged,  in  order  to 
the  discharge  of  the  Christian's  office  to  society.     The  true 


Less.  XXVI.]         Thorough-going  Disciples.  179 

disciple  who  has  forsaken  all,  and  taken  up  his  cross  and 
gone  after  Christ,  is  the  salt.  The  action  of  such  souls  on 
the  community  is  to  arrest  corruption,  and  by  diffusing  a 
penetrating  and  sometimes  biting,  but  always  purifying, 
influence  to  sweeten  and  hallow  what  is  on  the  road  to 
putridity.  The  office  of  salt  is  less  conspicuous  than  that 
of  light,  with  which  our  Lord  elsewhere  couples  it,  but  not 
less  valuable.  It  is  more  the  emblem  of  the  effect  of 
personal  holiness.  To  be  salt  should  be  the  ambition  and 
the  aim  of  every  Christian ;  but  nothing  short  of  thorough- 
going self-surrendering  discipleship  will  make  us  so. 

Even  that  will  not  necessarily  continue,  without  our 
watchful  renewal,  day  by  day,  of  the  self-surrender ;  for  the 
saltest  salt  may  lose  its  savour.  It  seems  doubtful  whether 
it  does  so  in  nature,  but  it  certainly  may  do  so  in  the 
spiritual  life.  How  does  such  loss  come  about  ?  By  letting 
the  world  creep  back  to  its  old  place  in  our  hearts,  by 
letting  farm  and  merchandise  and  wife  and  child  come 
between  us  and  Christ ;  most  of  all,  by  letting  that  old 
"  life  "  of  self  which  is  so  hard  to  kill,  and  from  which  these 
other  things  and  persons  derive  all  their  power  to  hurt, 
reassert  itself.  It  is  a  slow  and  often  unconscious  process. 
The  salt  keeps  shape,  colour,  bulk;  only  the  invisible 
savour  is  gone,  but  everything  worth  keeping  goes  with  it. 

If  so,  how  can  the  loss  be  repaired  ?  There  is  nothing 
in  the  world  that  can  re-salt  it.  Of  course,  our  Lord  does 
not  here  close  the  door  to  the  possibility  of  going  again  to 
Him,  and  getting  from  Him  a  fresh  gift,  even  of  the  grace 
which  we  have  so  carelessly  spilt ;  but  what  He  means  is 
that  since  disciples  are  to  give,  and  not  get,  savour,  there 
are  none  to  give  it  them  if  they  lose  it.  He  is  always  there 
to  give,  but  that  is  not  the  point  in  hand. 

Christians  who  are  not  acting  as  salt  are  doing  no  good 
at  all.     Saltless  salt  is  utterly  useless,   and  by  no  means 


i8o  The  Gospel  of  St.  Luke.    [Chap.  xiv.  25-35. 

ornamental.  The  only  thing  to  do  with  it  is  to  cart  it  away. 
It  may  do  to  lay  on  a  path,  but  that  is  all  it  is  good- for. 
Stern  words  from  gentle  Hps  !  But  they  are  true,  and  need 
to  be  laid  to  heart  by  the  professing  Christians  of  this  as  of 
every  time.  The  Church  is  clogged  and  weighed  down 
with  a  mass  of  inert  matter,  from  which  all  pungent  power 
to  purify  and  quicken  others  has  evaporated.  The  savour 
of  the  real  salt  is  diluted  by  this  heap  of  dead  stuff.  How 
much  stronger  it  would  be  if  that  were  gone  !  The  only 
true  salt  of  the  world  is  the  true  disciple.  The  true  disciple 
is  he  who  hates  his  own  life  and  counts  it,  and  all  else,  but 
dross  that  he  may  win  Christ.  We  all  need  the  warning, 
and  therefore  our  Lord  summons  us  all,  since  we  all  have 
ears,  to  hear  these  solemn  truths,  and  to  realise  that  the 
conditions  of  discipleship  are  the  same  for  us  as  they  were 
when  He  faced  round  to  the  light-minded  crowd,  and  told 
them  that  they  must  take  up  their  cross  and  come  after 
Him. 


LESSON   XXVII. 
The  Feast  Refased. 


St.  Luke  xiv.  15-24. 


15.  "And  when  one  of  them 
that  sat  at  meat  with  Him  heard 
these  things,  he  said  unto  Him, 
Blessed  is  he  that  shall  eat  bread 
in  the  kingdom  of  God. 

16.  Then  said  He  unto  him,  A 
certain  man  made  a  great  supper, 
and  bade  many: 

17.  And  sent  his  servant  at 
supper  time  to  say  to  them  that 
were  bidden,  Come  ;  for  all  things 
are  now  ready. 

18.  And  they  all  with  one  con- 
sent began  to  make  excuse.  The 
first  said  unto  him,  I  have  bought 
a  piece  of  ground,  and  I  must 
needs  go  and  see  it :  I  pray  thee 
have  me  excused. 

19.  And  another  said,  I  have 
bought  five  yoke  of  oxen,  and  I 
go  to  prove  them :  I  pray  thee 
have  me  excused. 


20.  And  another  said,  I  have 
married  a  wife,  and  therefore  I 
cannot  come. 

21.  So  that  servant  came,  and 
shewed  his  lord  these  things. 
Then  the  master  of  the  house 
being  angry  said  to  his  servant. 
Go  out  quickly  into  the  streets 
and  lanes  of  the  city,  and  bring  in 
hither  the  poor,  and  the  maimed, 
and  the  halt,  and  the  blind. 

22.  And  the  servant  said,  Lord, 
it  is  done  as  thou  hast  com- 
manded, and  yet  there  is  room. 

23.  And  the  lord  said  unto  the 
servant.  Go  out  into  the  highways 
and  hedges,  and  compel  them  to 
come  in,  that  my  house  may  be 
filled. 

24.  For  I  say  unto  you.  That 
none  of  those  men  that  were 
bidden  shall  taste  of  my  supper." 


PIOUS  sentiment  is  cheap,  and  many  a  man  who  has 
Httle  other  reHgion  has  his  mouth  full  of  beautiful 
speeches  about  the  desirableness  of  heaven.  Balaam  has 
many  successors  who  say  that  they  would  hke  the  end  of  the 
righteous  for  theirs.  Very  likely  the  polite  speech  which 
evoked  this  parable  was  honest  enough,  and  the  speaker  did 
not  feel  that  he  was  turning  the  edge  of  an  inconvenient 

181 


t82  The  Gospel  of  St.  Luke.    [Chap.  xiv.  15-24. 

command  by  magnifying  the  blessedness  of  the  reward  of 
keeping  it.  If  his  seemingly  devout  aspiration  had  been  of 
the  right  sort,  the  answer  to  it  would  have  been  different. 
But  Jesus  seems  to  have  detected  the  false  ring  in  it,  and 
therefore  to  have  met  it  with  this  story  of  the  refused  feast, 
which  warns  the  speaker  and  others  to  be  sure  that  they  are 
not  excusing  themselves  from  the  banquet  for  which  they 
profess  to  long. 

I.  The  parable  begins  with  an  account  of  the  preparation 
of,  and  invitations  to,  the  feast.  The  representation  of  the 
blessings  which  Christ  brings  under  the  emblem  of  a 
banquet  is  rooted  in  Old  Testament  prophecy  (Isa.  xxv.  6 ; 
Iv.  1-3).  It  is  a  "  great "  feast,  both  in  regard  of  the  rich 
and  satisfying  food  and  of  the  ample  room.  It  provides 
"  enough  for  each,  enough  for  all,  enough  for  evermore," 
meeting  all  the  hunger  and  need  of  the  soul ;  and  because 
it  is  adequate  for  the  whole  desires  and  necessities  of  a 
single  soul,  therefore  it  is  manifestly  meant  for  all  mankind. 
The  preparation  of  the  feast  and  the  invitations  cover  a  long 
time, — ^the  whole  past  ages  of  Israel's  history, — during  which 
law  and  sacrifice  and  prophecy  had  been  aiming  to  make 
men  ready  for  receiving  the  kingdom,  and  had  been 
summoning  them  to  partake  of  its  blessings. 

Such  was  Christ's  view  of  the  past  course  of  revelation, — 
as  all  preparative  to  Himself  and  His  gifts.  It  matters  little 
whether  it  can  be  shown  to  have  been  a  custom  to  send  a 
second  invitation  when  the  feast  was  ready.  The  facts  to 
which  that  repeated  summons  corresponds  is  obviously  the 
preaching  of  John  Baptist,  of  our  Lord  Himself,  and  of  the 
apostles  during  His  life.  No  stress  is  laid  on  the  person  of 
the  inviting  servant.  The  fact  of  a  more  pressing  summons 
being  sent  at  the  moment  of  readiness  is  the  important  thing. 
It  marks  the  solemn  significance  of  the  hour  at  which  He 
was  speaking.     His  coming  makes  "  all  things  ready,"  and 


Less.  XXVII.]  The  Feast  Refused.  183 

is  the  critical  moment  to  which  all  the  ages  have  been 
tending.  It  is  an  epoch-making  "  now  "  in  God's  dealings 
and  in  men's  responsibilities. 

The  summons  to  the  feast  was  more  imperative  then  than 
ever,  and  demanded  immediate  answer.  Platitudes  about 
the  blessedness  of  future  eating  bread  in  the  kingdom  were 
not  wanted,  but  present  decision  what  to  say  to  the  call 
which  rang  in  the  ears  of  Israel.  We,  too,  have  to  learn  the 
awful  importance  of  the  present  moment,  and  to  beware 
of  losing  the  awakening  consciousness  of  that  in  smooth 
generalities  about  any  future.  How  we  behave  to  God's 
invitation,  that  peals  in  our  ears  to-day,  settles  how  we  shall 
fare  in  the  future. 

II.  The  next  stage  is  the  astonishing  unanimity  of  refusal. 
In  ordinary  hfe,  people  would  scramble  for  invitations  to 
such  a  grand  feast,  especially  if  a  great  man  gave  it.  It 
is  not  usual  for  invitations  to  royal  dinner-parties  to  go  a- 
begging,  but  the  improbability  of  the  incident  is  the  very 
point  of  it. 

"They  all  with  one  consent."  That  is  the  miserable 
strangeness  of  the  fate  of  God's  invitations  to  the  highest 
good.  No  others  are  treated  so.  The  tragic  unanimity  of 
the  mass  of  men  in  their  refusal  of  the  gospel,  is  unique  in 
its  irrational  folly.  Much  ingenuity  has  been  spent  in 
endeavouring  to  make  out  the  three  excuses  as  typical  of 
different  states  of  mind;  but  there  seems  no  very  clear 
demarcation  between  the  first  and  second,  and  the  most 
obvious  difference  is  in  the  increasing  rudeness  of  the 
speakers.  The  first  pleads  a  "must  needs;"  the  second 
merely  states  his  intention, — "  I  go  ;"  the  third  bluntly  says 
"  I  cannot,"  an*d  omits  the  courtesy  of  asking  to  be  excused. 

The  true  lesson  from  all  three  is,  that  innocent  and  right 
things  keep  men  away  from  the  gospel  feast,  and  tha, 
however  different  the  objects  which  are  preferred  to  it,  the 


1 84  The  Gospel  of  St.  Luke.    [Chap.  xiv.  15-24. 

spirit  which  prefers  them  is  the  same.  These  refusers  had 
accepted  the  invitation  whilst  it  was  remote,  and  had,  no 
doubt,  been  pleased  to  get  it ;  but  when  it  turned  out  that  they 
could  not  have  the  feast  without  giving  up,  for  the  time,  their 
treasured  possessions,  they  would  have  none  of  it.  So  the 
man  whose  piece  of  pious  commonplace  evoked  the  parable, 
and  all  his  like,  think  it  would  be  very  delightful  to  eat 
bread  in  the  kingdom,  but  when  they  have  to  give  up  any 
form  of  worldliness  in  order  to  do  so,  their  minds  change. 
These  excuses  do  not  cover  all  the  reasons — which 
are  excuses  only,  and  not  reasons — for  refusing  the  feast. 
But  they  suggest  that  by  far  the  most  common  is  some  form 
or  other  of  preferring  the  poor  delights  of  time  and  sense, 
and  they  prepare  the  way  for  the  stringent  requirements,  in 
verse  26,  of  giving  up  all  to  be  a  disciple. 

When  the  blessings  only  which  Christ  brings  are  in  men's 
view,  there  are  few  but  will  say  that  they  would  gladly  have 
them;  but  when  the  compliance  with  the  invitation  is 
discovered  to  mean  putting  all  worldly  treasures  and  joys 
second,  then  a  sad  majority  joins  in  the  chorus,  "  I  pray 
thee  have  me  excused."  There  was  no  real  incompatibility 
between  the  true  enjoyment  of  farm,  merchandise,  or  wife, 
and  accepting  the  invitation ;  nor  is  there  any  between 
discipleship  and  the  fullest  use  and  truest  enjoyment  of 
earthly  good ;  but  the  incompatibility  is  made  by  our  false 
estimate  of  these.  Because  we  put  them  first,  therefore  they 
shut  us  out  from  the  feast.  Put  it  first,  and  it  does  not  shut 
us  out  from  them. 

In  so  far  as  the  parable  has  a  historical  application,  these 
refusers  must  be  interpreted  as  primarily  meaning  the  official 
and  ruling  part  of  the  nation,  such  as  would  supply  the 
guests  at  the  feast  where  Jesus  was  sitting.  But  the 
historical  bearing,  however  plain,  is  not  the  only,  nor  even 
the  main,  purpose  of  the   parable;  and  these   three  men 


Less.  XXVII.]  The  Feast  Refused.  185 

mean  all  who  to-day  hold  the  world  so  tightly  to  their  hearts 
that  they  have  no  care  for  God's  great  banquet  of  immortal 
and  all-satisfying  delights. 

III.  We  have,  next,  the  needy  who  do  not  refuse.  The 
first  half  of  the  parable  completes  the  unmasking  of  the  true 
attitude  of  the  class  represented  by  that  speaker  of  hollow 
cant.  Our  Lord  goes  on  to  describe  those  who  do  come  to 
the  feast.  The  servant's  telling  "  his  lord  these  things  "  is 
not  to  be  pressed,  though  Bengel  makes  good  use  of  it  in 
saying  that  ministers  (and  teachers)  should  bring  their  failures 
to  God  in  prayer. 

But  we  may  note  two  points, — the  action  of  the  giver  of 
the  feast,  and  the  success  of  the  second  invitation.  The 
settled  purpose  of  the  feast-giver,  that  some  shall  partake  of 
it,  is  not  to  be  foiled.  "  Shall  their  unbehef  make  the  faith 
of  God  of  none  effect  ? "  God's  provision  shall  not  be 
wasted,  and  if  it  be  refused  by  some  foolish  souls  who  prefer 
husks  to  bread,  and  leeks  and  garlic  to  manna,  the  tables 
shall  not  stand  without  guests.  The  Divine  mercy  is  not  to 
be  thv/arted,  but  with  persistent  variation  of  direction  works 
on  to  its  end  undiscouraged. 

True,  the  structure  of  the  parable  required  the  second 
invitation  to  appear  as  an  afterthought ;  but  that  does  not 
detract  from  the  wonderful  representation  it  gives  of  the 
inexhaustible  patience  and  unwearied  continuous  invitation 
of  the  master  of  the  feast.  True,  He  is  "  angry,"  and  His 
offers  pass  from  those  who  refuse  them,  as  all  history  shows. 
The  grace  of  God  is  Uke  a  flying  rain-cloud,  which  falls  on 
many  lands.  Judaea  had  it,  and  lost  it.  Asia  Minor  had  it, 
and  the  crescent  is  planted  where  the  apocalyptic  churches 
once  sparkled  as  stars  in  Christ's  hand.  Let  us  beware  lest, 
neglected,  it  pass  from  us. 

But  note,  further,  how  the  second  offer  sped.  The 
recipients  are  still  in  the  "  city."   They  are  the  same  classes  as 


i86  The  Gospel  of  St.  Luke.     [Chap,  xi v.  15-24. 

Jesus  had  just  bid  His  hearers  ask  to  their  feasts  (ver.  13). 
They  have  no  farm  or  oxen  to  see  after.  In  the  historical 
applicationj  they  represent  the  "  publicans  and  harlots/'  the 
outcast  classes  who  hung  on  to  the  theocracy,  but,  though 
Israelites  by  descent,  were  scouted  by  the  class  to  whom 
Jesus  was  speaking. 

In  the  wider  reference,  they  are  the  people  who  know 
their  own  needs,  and  have  found  themselves  to  be  hungry 
and  poor,  having  infinite  need  of  salvation,  and  nothing  of 
their  own  to  win  it  with.  "  Ho,  every  one  that  thirsteth, 
come,  .  .  .  and  he  that  hath  no  money,"  is  the  cry  of  the 
servants  to  such,  and  it  is  not  refused.  Hungry  men  do 
not  need  to  be  asked  twice  to  a  meal.  Lame  and  blind, 
they  could  not  "go"  to  prove  oxen  or  to  "  see  "  farms,  if 
they  had  had  them ;  but  they  could  be  "  brought  "  by  the 
servants,  and  hobble  and  grope  their  way  somehow  to  the 
banqueting-hall. 

The  sense  of  need  and  of  impotence  to  supply  my  need 
must  precede  my  acceptance  of  the  invitation  to  the  feast, 
and  is  often  kindled  by  the  invitation.  If  we  know  the 
hunger  of  the  soul,  and  have  some  glimpse  of  the  abundance 
of  God's  table,  we  shall  not  let  the  world  in  any  form  come 
between  us  and  the  feast. 

"Yet  there  is  room."  How  that  hints  of  the  boundless 
spaces  in  the  festal  halls,  of  the  ample  provision  for  all,  of 
the  wide-open  heart  of  God,  which  holds  us  all  in  one  little 
corner ! 

IV.  We  have  next  the  invitation  extended  to  a  lower  and 
wider  class,  and  made  more  urgent,  in  order  to  fulfil  the 
host's  hospitable  desire.  The  vagrants  who  house  in  the 
fields  and  under  the  hedges  are  farther  down  in  misery  than 
the  poor  in  the  city.  Historically  they  represent  the 
Gentiles  outside  the  polity  of  Israel ;  and  it  is  in  accordance 
with  the  spirit  of  Luke's  Gospel  that  this  transference  of  the 


Less,  xxvii.j  The  Feast  Refused.  187 

offer  of  salvation  to  them  should  have  been  recorded  by  him. 
But  the  representation  embodies  in  the  most  striking  and 
plain  way  the  great  truth  of  which  that  transference  was  but 
an  exemplification ;  namely,  the  destination  of  the  gospel 
for  all,  and  its  special  mission  to  the  lowest. 

The  increase  in  urgency  corresponds  to  the  distance  from 
the  banquet  and  the  degradation  of  the  invited.  First  the 
message  was  a  simple  "  Come  ;  "  then  it  was  to  be  a  "  bring  " 
them  in  ;  and  now  it  is  "  constrain  them."  The  pleading 
earnestness  increases  with  the  need  and  the  sense  of  unfit- 
ness for  so  great  honour.  Complacent  indifterence,  which 
made  sure  of  a  right  to  eat  bread  in  the  kingdom,  and  would 
give  up  nothing  for  it,  was  left  alone ;  but  poor  wretches, 
who  could  scarcely  believe  that  the  feast  was  meant  for  them, 
were  prayed  "  with  much  entreaty  "  to  "  receive  the  gift." 

How  grand  and  wonderful  a  view  of  the  Divine  longing  to 
bestow  blessings  lies  in  that  word,  given  as  the  motive  for  the 
host's  command  "  that  my  house  may  be  filled "  !  God 
cannot  be  satisfied  with  empty  places  at  His  table.  He  does 
not  rest  till  all  the  ample  spaces  are  crowded  with  the  "  great 
multitude,  which  no  man  could  number,"  so  all-embracing  is 
His  love,  so  strong  His  desire  to  impart  the  bread,  enough 
and  to  spare,  which  He  has  prepared  for  all  the  hungry. 

The  closing  threat  is  most  naturally  taken  as  the  host's, 
not  as  Christ's.  Historically,  it  foretells  the  exclusion  of  the 
Israel  of  that  day  as  a  whole  from  the  feast ;  but  it  does  not 
necessarily  imply  that  individuals  who  separated  themselves 
from  the  mass,  and  changed  refusal  into  acceptance,  should 
be  debarred  access  to  it.  No  threatenings  are  unconditional, 
and  no  refusal  need  be  final.  Acceptance  is  always 
possible,  and  nothing  but  final  refusal  will  be  the  ground  of 
final  exclusion  from  the  "feast  of  fat  things  "  for  all  people, 
to  which  each  of  us  is  invited  and  may  come,  however  often 
we  have  said,  "  I  pray  thee  have  me  excused." 


LESSON   XXVIII. 


The  Loss,  the  Seeking",  the  Joy. 

St.  Luke  xv.  i-io. 


1.  "Then  drew  near  unto  Him 
all  the  publicans  and  sinners  for 
to  hear  Him. 

2.  And  the  Pharisees  and 
scribes  murmured,  saying,  This 
man  receiveth  sinners,  and  eateth 
with  them. 

3.  And  He  spake  this  parable 
unto  them,  saying. 

4.  What  man  of  you,  having 
an  hundred  sheep,  if  he  lose  one 
of  them,  doth  not  leave  the  ninety 
and  nine  in  the  wilderness,  and 
go  after  that  which  is  lost,  until 
he  find  it  ? 

5.  And  when  he  hath  found  it, 
he  layeth  it  on  his  shoulders, 
rejoicing. 

6.  And  when  he  cometh  home, 
he  calleth  together  his  friends 
and  neighbours,  saying  unto  them, 


Rejoice    with   me ;    for    I    have 
found  my  sheep  which  was  lost. 

7.  I  say  unto  you,  that  likewise 
joy  shall  be  in  heaven  over  one 
sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons, 
which  need  no  repentance. 

8.  Either  what  woman  having 
ten  pieces  of  silver,  if  she  lose 
one  piece,  doth  not  light  a  candle, 
and  sweep  the  house,  and  seek 
diligently  till  she  find  it  ? 

9.  And  when  she  hath  found 
it,  she  calleth  her  friends  and 
her  neighbours  together,  saying, 
Rejoice  with  me ;  for  I  have 
found  the  piece  which  I  had  lost. 

10.  Likewise,  I  say  unto  you, 
there  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sinner 
that  repenteth." 


LUKE  significantly  attaches  the  statement  of  the  flocking 
of  the  outcasts  to  Jesus  to  the  stringent  demands 
for  self-denial  in  order  to  discipleship.  Such  severe  terms 
drew  even  the  worst ;  for  they  met  an  echo  in  their  own 
consciences,  and  were  evidently  the  requirements  of  love, 
which  repelled  in  order  to  attract.  The  characteristic 
taunt  of   the   Pharisees,    that  Jesus   not    only   welcomed 

188 


Less.  XXVIII.]    The  Loss,  the  Seeking,  the  Joy.  189 

sinners,  but  ate  with  them,  is,  Kke  all  the  murmurs  of  His 
enemies,  a  witness  to  His  glory,  and  a  proof  of  their 
incapacity  to  see  it.  The  highest  purity  is  nearer  to  the 
foulest  sin  than  to  supercilious  self-complacency.  The 
foulest  sin  is  drawn  by  the  highest  purity  when  blended 
with  love,  as  it  always  is,  but  is  repelled  by  conventional, 
unloving  morality. 

These  three  wonderful  parables  are  our  Lord's  defence 
of  His  seeking  the  outcasts  and  also  His  rebuke  of  the 
unsympathetic  cavillers.  The  two  included  in  this  lesson 
cover  the  same  ground,  but  with  slight  and  significant 
differences.  We  shall  best  gather  their  force  by  considering 
them  together.  They  have  three  points  in  common, — the 
loss,  the  seeking,  and  the  joy. 

I.  They  set  forth  the  condition  of  the  classes  whom 
the  Pharisees  scorned  and  Christ  sought,  under  the  two 
emblems  of  the  lost  sheep,  and  the  lost  coin.  Note,  first, 
what  is  common  to  both.  Both  have  an  owner.  All  men 
belong  to  God,  and  continue  His  even  when  they  sin.  But 
sin  so  alters  the  sinner's  relation  to  God,  that  God  loses 
him  thereby.  We  are  accustomed  to  speak  of  men  losing 
their  own  souls  by  sin,  but  here  is  a  yet  more  solemn 
thought, — that  God  loses  them,  while  yet  they  remain  His. 
The  bond  of  ownership  woven  by  the  fact  of  creation  and 
preservation  cannot  be  broken,  "All  souls  are  mine."  But 
the  Infinite  Love  counts  no  soul  truly  His  which  is  not 
knit  to  Him  by  the  tender  tie  of  answering  love  and  willing 
submission. 

It  sounds  hard  to  talk  of  the  Divine  efforts  to  reclaim 
men  as  the  efforts  of  an  owner  to  get  back  his  property ; 
but  underneath  the  representation  lies  the  yearning  Divine 
love  which  calls  no  man  truly  its  own  till  it  has  won  his 
heart.  But  the  parables  require  that  the  owner  should  be 
the  seeker;  and  the  seeker  is   Jesus.     So   He   distinctly 


190  The  Gospel  of  St.  Luke.       [Chap.  xv.  i-io. 

claims  here  to  be  Divine,  in  that  the  wanderers  belong  to 
Him;  and  the  claim  is  all  the  more  striking  that  it  is 
implied  rather  than  asserted.  How  continual  and  clear 
must  His  consciousness  of  His  Divine  nature  and  His 
relationship  to  men  have  been,  when  it  is  thus  assumed  as 
the  foundation  of  His  defence  of  Himself  for  associating 
with  sinners  ! 

Note  the  differences  in  the  emblems.  They  differ  in  rela- 
tive value.  A  sheep  is  worth  much  more  than  a  "  drachma," 
which  was  equal  to  only  about  fifteen  cents,  or  sixpence. 
The  shepherd  has  a  fairly  large  flock,  the  woman  a  very 
small  purse.  He  loses  one  per  cent,  of  his  property,  but  she 
ten  per  cent.  The  lesson  is,  that  the  difference  of  value 
does  not  affect  the  eagerness  of  effort  to  recover  the  lost. 

Our  Lord  would  take  the  Pharisees  on  their  own  ground, 
and  show  them  that  even  if  these  poor  publicans  and 
sinners  were  worth  as  little  as  they,  in  their  heartless 
contempt,  estimated,  they  were  worth  seeking.  If  property 
is  lost,  no  matter  what  its  value  may  be,  the  owner  will 
spend  time  and  pains  in  finding  it.  A  man  is  better  than  a 
sheep  or  a  sixpence.  God  owns  "  the  cattle  upon  a 
thousand  hills,"  and  all  wealth  is  His,  but  He  will  seek  His 
lost  property  as  sedulously  as  if  He  had  but  a  poor  ten 
coins,  and  one  of  them  went  astray. 

Note  the  differences  in  the  process  of  loss.  The  sheep 
wanders  away  heedlessly,  not  of  set  purpose,  but  drawn 
onward  by  one  tuft  of  sweet  herbage  after  another,  till  it  has 
got  out  of  sight  of  the  flock  and  hearing  of  the  shepherd. 
So  many  men  stray  away  from  God  and  Christ,  not  deliber- 
ately, or  saying  to  themselves,  "  We  will  depart  from  the 
right  path,"  but  simply  because  they  follow  inclination  and 
the  desires  of  the  flesh, — go  where  the  grass  is  sweetest  and 
walking  easiest,  and  never  know  where  they  are  till  they 
look  round  and  find  themselves  lost.     The  coin,  on  the 


Less.  XXVIII.]    The  Loss,  the  Seeking,  the  Joy.  191 

other  hand,  rolls  away  by  mere  gravitation,  without  volition  ; 
and  many  men  fall  into  dark  corners  of  sin  almost  as 
mechanically.  But  under  both  the  careless  straying  of  the 
sheep  and  the  mechanical  rolling  away  of  the  "drachma" 
lies  the  selfishness  and  unbridled  living  of  the  prodigal. 
All  three  parables  must  be  taken  together.  Jesus  does  not 
weakly  excuse  sin  as  the  result  of  circumstances  or  ignorance, 
but  He  points  to  these  as  elements  in  it,  and  as  explaining 
the  mercifulness  of  His  judgment  and  the  tenderness  of 
His  efforts. 

II.  The  second  point  common  to  both  parables  is  the 
seeking.  The  first  parable  is  the  principal  one  in  this 
respect,  and  the  differences  seem  rather  to  arise  from  the 
nature  of  the  emblems  than  to  be  intended  to  be  pressed. 
What  is  common  to  both  is  the  persevering  search  "  until 
he  "  or  "  she  find  it."  Lost  things  are  more  important  to 
the  owner  than  unlost.  They  may  be  of  small  intrinsic 
value,  but  their  being  lost  draws  His  thought  and  care  to 
them ;  and,  wonderful  as  it  is,  that  principle  applies  to  God, 
and  determines  the  flow  of  His  solicitude  and  of  the  efforts 
of  His  Divine  Son.  Of  course,  the  ninety-nine  unstrayed 
sheep  are  the  Pharisees,  taken  at  their  own  valuation.  The 
parable  is,  in  effect,  "  You  need  not  murmur ;  for,  on  your 
own  showing,  you  are  like  the  sheep  that  have  not  wandered, 
and  therefore  require  the  Shepherd's  care  less  than  these 
outcasts." 

Observe  that  both  parables  imply  the  need  for  a  process 
of  search,  in  which  the  owner  has  to  expend  labour  and 
thought.  Creation  needs  but  the  utterance  of  the  Divine 
will.  There  "  He  spake,  and  it  was  done."  But  redemp- 
tion cannot  be  effected  on  such  effortless  terms.  The 
shepherd  has  to  "  go  after  that  which  is  lost,"  the  housewife 
to  "  seek  diligently  till  she  find  it."  The  restoration  of  a 
soul  costs  the  owner  something.     The  perseverance  of  the 


192  The  Gospel  of  St.  Luke.       [Chap.  xv.  i-io. 

Divine  search,  as  manifested  to  us  in  Christ,  is  beautifully 
expressed  by  that  repeated  phrase.  Not  till  the  lost  is 
found  can  He  cease  to  put  forth  efforts.  His  love  beareth 
all  things,  hopeth  all  things.  Rejected  once  and  again, 
it  still  lingers  near  us,  beseeching  us  with  much  entreaty  to 
receive  the  gift  it  brings.  No  distance  is  too  great  for  it 
to  traverse,  no  sin  so  dark  but  the  rays  of  that  kindled  love 
will  pierce  it.  We  never  get  beyond  the  reach  of  His  grace, 
and  Christ  does  not  say  of  any  man,  "  I  will  seek  him  no 
more."  But  the  version  of  the  first  parable  in  Matthew 
(Matt,  xviii.  12,  13)  says,  "If  so  be  that  he  find,"— a 
variation  which  embodies  the  truth  that  even  the  patient 
efforts  of  Christ's  love  may  be  thwarted  by  man's  awful 
power  of  turning  a  deaf  ear  to  His  call. 

May  we  not  venture  to  see  a  reference  to  the  Incarnation 
in  the  shepherd's  "going  after"  the  lost  sheep?  The 
whole  sum  of  our  Lord's  loving  following  of  the  wanderers 
with  all  the  manifold  varieties  of  His  gracious  pleadings,  is 
indeed  condensed  into  that  one  picture ;  but  perhaps  the 
foundation  of  them  all,  in  His  leaving  His  throne  and 
coming  into  the  world,  is  in  His  thoughts,  and  hinted  at  in 
His  words.  Widely  different  from  the  shepherd's  toilsome 
search  over  moor  and  fell  is  the  woman's  in  her  narrow 
house.  The  vivid  description  seems  to  have  no  specific 
lesson. 

Meanings  have  been  found  for  the  lamp  and  the  sweeping, 
but  they  are  precarious ;  and  we  shall  be  wise  to  content 
ourselves  with  the  general  idea  of  sedulous  care,  which 
stoops  to  menial  offices,  and  shines  into  dusty  corners. 
The  same  love,  which  travels  far  afield,  and  wearies  not, 
will  bow  itself  to  lowly  service  in  the  narrowest  sphere. 

The  second  parable  could  not  have  anything  correspond- 
ing to  the  beautiful  touch  in  the  first,  of  the  shepherd's 
carrying  the  sheep   on  "his  own  shoulders."     When   the 


Less.  XXVIII.]   The  Loss,  the  Seeking,  the  Joy.  193 

coin  is  found,  it  is  found,  and  there  is  an  end.  But  the 
poor  lost  sheep  has  to  be  brought  back  somehow,  and  it  is 
too  much  exhausted  to  retrace  its  steps.  It  gets  no  blows 
nor  rebukes,  but  is  tenderly  lifted  and  carried.  "  He  giveth 
power  to  the  faint;  and  to  him  that  hath  no  might  He 
increaseth  strength."  Jesus  gives  grace  for  the  weary  path 
of  return.  As  St.  Bernard  somewhere  says,  "  Christ's  yoke 
is  a  burden  which  carries  him  who  carries  it." 

III.  The  summons  to  joy  in  the  owner's  joy.  Thus  far 
Christ  has  been  on  the  defensive,  vindicating  His  passing 
by  the  Pharisees  and  resorting  to  the  sinners.  Now  He 
assumes  the  oifensive,  and  rebukes  them  for  their  heartless 
want  of  sympathy  with  the  Divine  joy  of  restoring  the  lost. 
He  adds  the  interpretation  to  this  feature  of  the  parables, 
from  which  we  learn  that  He  means  the  angels  by  the 
"  friends  and  neighbours."  If  so,  what  a  sigh  of  almost 
longing  is  audible  in  that  "  when  He  cometh  home  "  !  He 
looks  away  from  the  unsympathetic  earth,  where  were 
none  to  share  His  joy,  to  the  heaven  whence  He  came, 
and  stays  Himself  in  His  weary  search  with  the  thought 
of  the  eager  sympathy  in  the  sinless  and  immortal  bosoms 
there. 

The  broad  truths  here  are  two.  First,  God  rejoices  over' 
returning  sinners,  and  that  just  because  they  were  once  lost. 
We  need  not  be  afraid  of  attributing  to  Him  something 
corresponding  to  the  special  pleasure  which  we  know  on  the 
recovery  of  lost  things.  Unless  Christ  had  thus  spoken, 
we  should  not  have  ventured  thus  to  think ;  but  He  has 
thus  spoken,  and  the  truest  reverence  is  to  accept,  with 
lowly  wonder,  this  revelation  of  a  love  which  draws  so  near 
ours,  and  deigns  to  express  its  depth  in  such  a  fashion.  A 
God  who  can  rejoice  is  a  wonderful  thought.  A  God  who 
does  rejoice  when  wanderers  are  brought  back  is  more 
wonderful  still.     Christ  as  man  is  glad  when  men  return  to 


194  The  Gospel  of  St.  Luke.       [Chap.  xv.  i-io 

Him ;  as  God,  He  is  glad  with  a  deeper  and  more  awful 

joy- 

The  second  truth  is  that  God  delights  to  have  the  inhabi- 
tants of  heaven  share  in  His  gladness.  The  shepherd  and 
the  woman  needed  to  find  vent  for  their  joy,  and  companions 
in  it.  Jesus,  too,  hungered  for  like  sympathy  in  His  many 
hours  of  seeking  and  His  few  moments  of  finding.  And 
He  bids  us  look  still  higher,  and  believe  that  God  wills  that 
His  joy  should  flow  into  all  the  pure  hearts  round  His 
throne.  What  a  conception  of  heaven,  that  the  blessedness 
of  the  blessed  God  shines  on  and  is  reflected  from  all ! 

But  Christ  draws  a  comparison  here.  The  joy  over  the 
returning  sinner  is  greater  than  over  those  who  never 
wandered.  Two  difficulties  arise :  First,  are  there  any 
*'  righteous  persons  which  need  no  repentance  "  ?  To  this 
it  may  be  sufficient  to  answer,  that  the  whole  parable  takes 
the  Pharisees  at  their  own  price,  and  argues  that,  on  their 
own  ground,  Christ's  conduct  is  vindicated.  This  final 
reference  to  them  simply  keeps  true  to  the  tenor  of  the  rest. 
Second,  should  there  be  more  joy  over  the  restoration  of 
the  lost  than  over  the  steadfast  unlost? 

To  this  it  may  be  sufficient  to  answer,  that  so  it  is  always 
among  ourselves,  and  that  such  greater  joy  implies  no 
depreciation  of  the  unfallen,  but  only  tender  regard  for  the 
fallen.  Note,  too,  that  the  comparison  is  absent  from  the 
second  parable,  probably  because  its  presence  would  rather 
weaken  than  strengthen  the  closing  words.  "  Ninety  and 
nine  "  is  sufficiently  indefinite  to  stand  in  such  a  connection, 
but  "  nine  "  would  sound  poor  and  almost  ludicrous. 

Our  Lord  does  not  express  the  lesson  which  He  desired 
these  murmurers  to  draw.  It  is,  however,  obvious  enough. 
They  should  have  been  sympathising  with  Him  in  His 
painful  toil  and  in  His  joy,  if  they  were  really  beyond  its 
need  for  themselves.     God,  all  angels,  and  Christ,  are  knit 


Less.  XXVIII.]    The  Loss,  the  Seeking,  the  Joy.  195 

together  in  common  care  for  the  lost  and  common  joy  over 
the  restored.  If  we  have  part  or  lot  in  the  temper  which 
fills  heavenly  bosoms,  we,  too,  shall  recognise  that  the 
special  work  of  Christ  and  of  His  servants  is  to  seek  the 
wanderers,  and  we  shall  know  the  thrill  of  the  heavenly 
gladness  that  expands  immortal  hearts,  when  any  such  is 
found  and  brought  back. 


LESSON  XXIX. 


Departure  and  Return, 

St.  Luke  XV.  11-24. 


11.  "And  He  said,  A  certain 
man  had  two  sons : 

12.  And  the  younger  of  them 
said  to  his  father,  Father,  give  me 
the  portion  of  goods  that  falleth 
to  me.  And  he  divided  unto  them 
his  hving. 

13.  And  not  many  days  after 
the  younger  son  gathered  all  to- 
gether, and  took  his  journey  into 
a  far  country,  and  there  wasted 
his  substance  with  riotous  living. 

14.  And  when  he  had  spent  all, 
there  arose  a  mighty  famine  in 
that  land  ;  and  he  began  to  be  in 
want. 

15.  And  he  went  and  joined 
himself  to  a  citizen  of  that  country ; 
and  he  sent  him  into  his  fields  to 
feed  swine. 

16.  And  he  would  fain  have 
filled  his  belly  with  the  husks 
that  the  swine  did  eat :  and  no 
man  gave  unto  him. 

17.  And  when  he  came  to  him- 
self, he  said.  How  many  hired 
servants  of  my  father's  have  bread 
enough  and  to  spare,  and  I  perish 
with  hunger ! 


18.  I  will  arise  and  go  to  my 
father,  and  will  say  unto  him, 
Father,  I  have  sinned  against 
heaven,  and  before  thee, 

19.  And  am  no  more  worthy  to 
be  called  thy  son  :  make  me  as 
one  of  thy  hired  servants. 

20.  And  he  arose,  and  came  to 
his  father.  But  when  he  was  yet 
a  great  way  off,  his  father  saw 
him,  and  had  compassion,  and 
ran,  and  fell  on  his  neck,  and 
kissed  him. 

2 1 .  And  the  son  said  unto  him, 
Father,  I  have  sinned  against 
heaven,  and  in  thy  sight,  and  am  no 
more  worthy  to  be  called  thy  son. 

22.  But  the  father  said  to  his 
servants.  Bring  forth  the  best 
robe,  and  put  it  on  him ;  and  put 
a  ring  on  his  hand,  and  shoes  on 
his  feet : 

23.  And  bring  hither  the  fatted 
calf,  and  kill  it ;  and  let  us  eat, 
and  be  merry : 

24.  For  this  my  son  was  dead, 
and  is  alive  again ;  he  was  lost, 
and  is  found.  And  they  began 
to  be  merry." 


LOST  things  are  precious,   and   are   sought,   and   the 
owner  is  naturally  glad  when  he  finds  them,  and  his 
friends  will  rejoice  with  him.     These  were  the  lessons  of 

196 


Less.  XXIX.]  Departure  and  Return.  197 

the  preceding  parables,  by  which  Jesus  vindicated  His  seek- 
ing sinners,  and  rebuked  the  murmuring  Pharisees.  This 
pearl  of  the  parables,  which  has  sunk  deep  into  the  heart  of  the 
world,  surpasses  these  others  both  in  tenderness  and  severity. 
It  brings  the  element  of  responsibility  into  the  conception 
of  "  lost,"  and  consequently  that  of  return  rather  than  of 
search  into  the  idea  of  "  found."  It  thus  comes  closer  to 
human  experience,  and  the  prodigal  is  in  some  sense  a 
commentary  on  the  sheep  and  the  "  drachma."  Ninety-nine 
sheep  or  nine  coins  could  not  rejoice  ;  "  neighbours  and 
friends  "  had  to  do  that.  But  one  of  two  brothers  might 
surely  be  expected  to  be  glad,  with  the  father  of  both,  at 
the  return  of  the  other.  The  unsympathetic  Pharisees  are 
rebuked  more  sharply  than  before,  and,  though  our  lesson 
stops  short  of  that  part  of  the  parable,  it  must  be  kept  in 
mind. 

I.  We  note  the  stages  in  the  prodigal's  departure.  The 
sheep  was  lost  by  inadvertent  straying  after  sweet  herbage 
or  the  like,  without  intent  to  leave  the  flock ;  the  coin  rolled 
away  mechanically.  Both  similes  cover  a  real  part  of  the 
ground  in  explanation  of  the  sin  of  the  publicans  and  harlots, 
but  neither  goes  to  the  root.  Nothing  but  itself  can  be  the 
parallel  of  that  awful  mystery  and  unique  fact  of  alienation 
of  heart  and  will  from  a  loving  Father  God.  The  son's 
leaving  his  father's  house  is  more  than  parable ;  it  is  fact. 
And  there  is  no  other  kind  of  being  "lost"  which  can 
adequately  set  forth  the  irrational  perversity  and  the 
profound  misery  of  such  loss. 

The  first  step  in  departure  is  the  desire  to  possess  his 
portion  as  his  own,  without  control  or  restriction.  The  root 
of  all  sin  is  selfishness.  The  son  demands  rather  than 
requests.  He  thinks  that  he  is  within  his  rights,  and  there 
is  not  only  an  absence  of  all  sense  of  obligation  in  his  brusque 
words,  but  almost  a  tone  of  resentment,  as  if  he  had  been 


198  The  Gospel  of  St.  Luke.     [Chap.  xv.  11-24. 

ill-used  and  cheated  out  of  his  rights.  So  many  of  us  think 
that  we  are  hardly  dealt  with  if  we  have  to  use  God's  gifts 
as  stewards,  and  as  under  law,  and  want  to  be  set  free  to  do 
as  we  like.  The  desire  for  independence,  and  the  deter- 
mination to  hold  faculties,  desires,  and  possessions,  as  my 
own,  to  be  used  as  I  choose,  and  not  as  God  commands,  is 
the  beginning  of  all  evil.  He  who  demands  his  "  rights  " 
in  that  fashion  is  a  rebel  in  heart. 

The  insolent  demand  is  granted  without  remonstrance. 
Men  who  want  to  live  without  recognition  of  Divine  authority 
are  allowed  to  do  so.  The  goods  are  received  without  a 
word  of  thanks  ;  and  then  comes  the  second  step, — the  son 
goes  into  a  "far  country."  In  the  geography  of  heaven 
distance  is  not  reckoned  by  miles,  but  by  morals  and  feelings. 
He  is  far  from  God  who  does  not  think  of  Him,  nor  love 
and  serve  Him.  He  is  not  far  from  every  one  of  us,  but  we 
are  far  from  Him  when  we  forget  Him.  The  selfish  resolve 
to  have  our  lives  ordered  for  our  own  delight,  and  after  our 
own  fashion,  necessarily  puts  a  gulf  between  us  and  God, 
and  that  leads  on  to  the  final  step  in  departure,  riotous 
living,  which  wastes  the  substance. 

The  publicans  and  harlots  did  that,  literally ;  but  not  only 
they.  All  life  which  is  founded  on  self,  and  lived  far  away 
from  God,  is  "riotous,"  however  outwardly  moral  and 
orderly  it  may  be.  It  has  broken  the  fundamental  laws. 
Such  life  is  always  "  waste  ; "  for  all  use  of  anything  that 
is  in  any  sense  ours,  whether  it  be  wealth,  or  talents,  or 
circumstances,  which  does  not  use  it  for  God,  wastes  it. 
No  satisfying  result  comes  to  the  doer  from  all  the  activities 
of  a  godless  life ;  and  when  one  considers  the  possibilities 
before  every  soul,  and  the  actual  fruits  that  men  really  reap 
from  years  of  toil  and  struggle,  what  verdict  but  "  wasted  " 
can  be  passed  upon  thousands  of  lives  which  the  world 
thinks  well  spent  ? 


Less.  XXIX.]  Departure  and  Return.  199 

II.  Note  the  stages  of  suffering.  The  prodigal's  father 
does  not  seek  his  son,  as  the  shepherd  and  the  woman  did. 
The  reaHty  of  the  case  shadowed  by  the  parables  required 
that  the  voluntary  departure  and  voluntary  return  of  the  son 
should  be  made  emphatic ;  and  both  sides  of  the  truth  have 
to  be  taken  in  order  to  complete  the  view.  God  does  seek, 
but  men  have  to  come  back.  The  lost  is  found  when  both 
things  take  place.  But  what  comes  in  the  place  of  the 
seeking  in  this  parable?  The  prodigal's  suffering  and 
hunger. 

Are  not  the  sad  consequences  of  a  godless  life,  its  unrest 
and  hunger  of  heart,  appointed  by  God,  in  His  infinite 
mercy,  that  these  may  drive  wanderers  to  His  breast  ?  And 
may  we  not  therefore  say  that  the  Father  seeks  His  poor 
prodigal  children  by  all  the  pains  and  weariness,  the  famine 
and  rags,  which  are  their  fate  in  the  far-off  land  ?  Verses 
14-16  give  the  tragedy  of  a  soul  which  has  sought  its  good 
in  separation  from  God.  For  a  little  while  there  is  apparent 
enjoyment ;  but  the  desires,  fed  by  indulgence,  outlast  the 
capacity  of  satisfying  them,  and  a  time  comes  when  the 
outer  world  is  "  flat,  stale,  and  unprofitable."  That  land  is 
a  famine-stricken  land,  and  only  the  new-comers  fail  at  first 
to  find  out  its  hideous  barrenness.  But  the  glamour  soon 
passes,  and  they  find  that  they  have  nourished  fierce 
cravings  which  they  cannot  appease. 

The  money  is  spent,  but  has  only  purchased  "  that  which 
is  not  bread."  Then  comes  a  deeper  plunge  into  degrada- 
tion and  slavery.  The  passions  or  tastes  of  the  godless  man 
become  his  masters,  and  he  who  kicked  at  the  loving  rule 
of  a  father  falls  under  the  cruel  yoke  of  some  "  citizen  of 
that  country."  We  must  be  either  sons  of  God  or  slaves 
of  the  world.  But  there  is  no  satisfaction  in  the  grosser 
forms  of  sin  to  which  the  prodigal  is  ever  Hkely  to  gravitate. 
The  swine's  husks  are  not  man's  food,  or,  if  under  stress 


200  The  Gospel  of  St.  Luke.     [Chap.  xv.  11-14. 

of  famine  they  be  eaten,  they  do  not  nourish.  Animal 
dehghts  are  not  enough  to  feed  the  soul.  Thus,  hungry, 
enslaved,  and  desperately  trying  to  end  what  he  needs  in 
gross  pleasures,  the  prodigal  is  learning  how  bitter,  as  well 
as  how  evil,  a  thing  it  is  to  leave  his  father. 

But  one  more  drop  of  bitterness  is  yet  to  be  added  to  his 
cup, — in  the  heartless  indifference  of  all  to  his  hunger. 
The  companions  of  revels  desert  him  when  the  table  is  bare. 
The  world  has  little  compassion,  and  even  less  capacity,  to 
feed  a  soul  smitten  with  the  hunger  which  only  God  can 
still.  For  surface  needs  it  has  both  pity  and  help ;  but 
when  once  that  craving  after  the  true  bread  of  God  has  been 
excited,  it  turns  away,  half  amused,  half  contemptuous,  and 
wholly  unable  to  help.  Are  not  these  sorrows,  dogging  sins, 
the  Father's  seeking  His  child  ?  The  sheep  may  be  carried 
back,  and  must  be  sought ;  the  coin  may  be  put  into  the 
purse,  and  must  be  sought ;  but  the  son  who  chose  to  go 
away  must  choose  to  come  back,  and  the  seeking  of  him 
must  be  the  bringing  motives  to  bear  which  will  sway  his 
will. 

III.  So  we  have  next  the  stages  of  return.  It  is  no  part 
of  the  purpose  of  the  parable  to  give  a  complete  picture  of 
the  soul's  return  to  God,  any  more  than  of  the  whole  Divine 
provision  for  salvation.  The  joy  over  the  returning  wan- 
derer, and  the  condemnation  of  the  grudging  reluctance  of 
the  Pharisees  under  the  type  of  the  sulky  elder  brother,  are 
the  themes,  not  the  full  disclosure  of,  the  way  of  salvation. 
But  though  the  picture  is  not  all  here,  what  is  here  is  much. 
"  He  came  to  himself."  Wandering  from  God  and  seeking 
satisfying  good  elsewhere  is  insanity.  The  prodigal  is  the 
victim  of  illusions  and  delusions  as  well  as  the  slave  of 
evil,  and  is  to  be  pitied  as  foolish  as  well  as  blamed  as 
sinful.  If  he  saw  things  as  they  are,  and  was  master  of 
himself,  he  would  go  home  again.     The  fairy  gold  is  only  a 


Less.  XXIX]  Departure  and  Return.  201 

handful  of  faded  leaves,  and  the  bewitched  victim  sees  it 
as  it  is  in  the  morning. 

Bitter  experience  disenchants  us  of  many  dreams,  and 
most  of  us  need  it  to  convince  us  how  empty  the  world  is. 
The  first  step  in  the  new  sanity  is  the  remembrance  of  the 
liberal  housekeeping  at  home,  and  the  keen  sense  of  present 
misery  and  hunger.  The  impulse  to  return  in  order  to  get 
enough  to  eat  is  not  very  elevated,  nor  is  there  any  love  in 
it ;  but  God  does  not  disdain  to  welcom.e  us,  though  we  are 
but  driven  to  Him  by  despair  and  hunger.  The  conscious- 
ness of  need  which  shatters  the  dreams  of  earthly  good  is 
often  the  beginning  of  true  return  to  God.  We  need  not 
spend  time  in  discussing  who  the  hired  servants  are.  They 
have  no  significance  for  the  great  lessons  of  the  parable. 
Colonel  Gardiner,  when  conviction  began  to  work  in  him, 
envied  a  dog;  and  many  a  man  who  has  found  out  that 
swine's  husks  are  not  a  man's  food,  has  felt  a  pang  when  he 
has  seen  a  world  full  of  happy  creatures,  and  himself  the 
only  unsatisfied  creature  among  them.  Be  that  as  it  may, 
the  main  point  is  the  clear  feeling  of  want.  Then  follows 
a  great  resolution,  rising  out  of  the  sea  of  troubled  thoughts 
like  the  moon  from  a  stormy  ocean. 

Pride  and  self-will  are  crucified  when  the  wanderer 
determines  to  go  back.  He  set  out  so  light-heartedly,  so 
ungratefully,  and  now  he  has  to  reappear  a  beggar,  and  own 
that  he  is  a  fool.  It  is  a  bitter  pill,  but  what  will  not  a 
man  do  for  his  life  ?  There  is  a  wide  gulf  between  the 
sense  of  want  and  the  fixed  purpose  of  return,  and  nobody 
crosses  it  unless  he  flings  all  his  self-complacency  and  self- 
reliance  in,  to  make  a  bridge  over  it.  The  return  would  say 
more  forcibly  than  words  "  I  have  sinned,"  but  the  resolve 
embraces  confession  and  also  petition.  Note  that  the 
rehearsed  speech  begins  with  "father,"  the  name  long 
forgotten,  deeply  sinned  against,  but  remembered  at  last  as 


202  The  Gospel  of  St.  Luke.     [Chap.  xv.  11-24. 

an  all-prevailing  plea.  Further,  note  the  self-abasement.  He 
had  not  cared,  and  now  he  does  not  care,  to  call  himself 
son;  he  is  more  a  son  when  he  fears  to  call  himself 
one  that  ever  before.  Dawning  trust  in  the  father,  deep 
self-abasement,  the  beginning  of  contrition,  and  lowly  plead- 
ing for  mercy  of  which  he  is  unworthy,  are  his  feelings. 
They  are  those  of  every  true  penitent. 

But  there  is  a  yet  wider  gulf  between  this  and  the 
decisive  step ;  and  nothing  is  of  any  profit  to  the  prodigal 
unless  resolve  ripens  into  act.  So  the  last  step  is  that 
he  actually  does  do  what  he  determined  to  do,  and  goes. 
Many  a  soul  is  "  lost "  because  it  lets  resolution  stand  for 
action.  None  are  "  found  "  but  those  whose  action  fully 
carries  out  their  resolution. 

IV.  We  have  the  exuberant  welcome.  Surely  the  repre- 
sentation that  the  father  is  passive  till  he  sees  the  son 
returning  should  be  sufficient  to  show  that  we  have  here  no 
complete  view,  and  should  explain  the  other  omission  of 
reference  to  the  sacrifice  which  is  needed  for  man's  salvation. 
The  seeking  love  of  God  has  been  set  forth  in  the  preceding 
parables.  Here  the  emphasis  was  to  be  laid  on  the 
voluntary  return  of  the  lost. 

There  are  three  points  marked  in  these  pathetic  verses. 
First,  they  give  us  the  father's  welcome.  The  eyes  of  love 
see  far,  and  many  a  time  the  old  man  had  wistfully  gazed 
into  the  distance,  hoping  to  see  what  now  he  saw,  the  far- 
off  figure  which  he  alone  recognises.  A  father's  heart  has 
long  since  forgiven,  and  now  leaps  across  the  space  between, 
in  pity  that  has  no  taint  of  anger  to  foul  its  purity.  Nor  will 
he  sit  as  if  he  did  not  know  who  was  coming,  and  make  him 
travel  the  last  yard  of  the  bitter  road  before  he  lifts  the 
burden  from  him,  but  goes  to  meet  him  with  haste  that  is 
itself  pardon  and  welcome,  and,  clasping  him  to  his  heart, 
asks  no  confessions,  but  stops  his  mouth  with  kisses  which 


Less.  XXIX.]  Departure  and  Return.  203 

give  all  ere  it  is  sought.  "  Lo,  this  is  our  God/'  seeking  us 
by  sorrows,  and  glad  at  our  return,  and  ready  to  wipe  out  all 
bitter  memories  by  the  embrace  of  His  love. 

The  son's  confession  comes  next.  But  with  his  father's 
kiss  on  his  lips,  he  could  not  ask  to  be  made  like  the 
servants.  The  purposed  acknowledgment  remains, — for 
pardon  deepens  the  sense  of  sin,  the  consciousness  of 
unworthiness  remains,  but  does  not  overcloud  the  assurance 
that  he  is  a  son ;  and  so  his  unfinished  speech  witnesses 
his  completed  faith  and  reception  of  perfect  fatherly  love. 

The  preparations  for  the  feast  finish  our  lesson.  The 
dress  for  the  prodigal  betokens  not  only  the  repair  of  the 
ravages  of  riot  and  travel,  but  his  reception  as  an  honoured 
guest.  It  teaches  the  great  truth  that  souls  forgiven  and 
restored  are  capable  of  and  obtain  higher  place  in  God's 
house  than  unfallen  spirits,  and  that  the  publicans  and 
harlots  may  take  rank  there  before  Pharisees  and  respect- 
able people.  We  can  scarcely  help  remembering  the 
familiar  emblem  of  "  the  robe  of  righteousness "  which 
Christ  clothes  us  with,  though  probably  that  was  not 
intended  by  the  picture. 

The  feast  comes  into  view  not  so  much  as  describing  the 
abundance  which  the  prodigal  exchanges  for  his  hunger,  as 
the  joy  in  all  the  father's  house  at  his  return.  It  thus 
brings  the  parable  again  into  line  with  the  preceding,  and 
carries  the  same  wonderful  thought  of  real  gladness  in  the 
heart  of  God  and  of  all  His  servants,  whether  they  stand 
around  the  throne  as  ministering  spirits  to  His  poor  prodigals, 
who  are  heirs  of  salvation,  or  whether  they  here  on  earth 
live  near  Him  in  obedience,  and  catch  sympathy  with  His 
fatherly  heart.  All  true  sons  are  glad  when  the  father  is 
glad.  All  true  brothers  are  glad  when  the  lost  brother  is 
found. 


LESSON  XXX. 
Abused  Wealth  the  Rich  Man's  Ruin. 


St.  Luke  xvi.  19- 


19.  "There  was  a  certain  rich 
man,  which  was  clothed  in  purple 
and  fine  linen,  and  fared  sump- 
tuously every  day : 

20.  And  there  was  a  certain 
heggar  named  Lazarus,  which 
was  laid  at  his  gate,  full  of  sores. 

21.  And  desiring  to  be  fed 
with  the  crumbs  which  fell  from 
the  rich  man's  table  :  moreover 
the  dogs  came  and  licked  his  sores, 

22.  And  it  came  to  pass,  that 
the  beggar  died,  and  was  carried 
by  the  angels  into  Abraham's 
bosom  :  the  rich  man  also  died, 
and  was  buried. 

23.  And  in  hell  he  lift  up  his 
eyes,  being  in  torments,  and 
seeth  Abraham  afar  off,  and 
Lazarus  in  his  bosom. 

24.  And  he  cried  and  said, 
Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in 
water,  and  cool  my  tongue ;  for  I 
am  tormented  in  this  flame, 

25.  But  Abraham  said.  Son, 
remember  that  thou  in  thy  life- 
time receivedst  thy  good  things, 


and  likewise  Lazarus  evil  things  : 
but  now  he  is  comforted,  and 
thou  art  tormented. 

26.  And  beside  all  this,  be- 
tween us  and  you  there  is  a  great 
gulf  fixed  :  so  that  they  which 
would  pass  from  hence  to  you 
cannot ;  neither  can  they  pass  to 
us,  that  would  come  from  thence. 

27.  Then  he  said,  I  pray  thee 
therefore,  father,  that  thou  would- 
est  send  him  to  my  father's 
house : 

28.  For  I  have  five  brethren ; 
that  he  may  testify  unto  them, 
lest  they  also  come  into  this  place 
of  torment. 

29.  Abraham  saith  unto  him, 
They  have  Moses  and  the  pro- 
phets ;  let  them  hear  them. 

30.  And  he  said,  Nay,  father 
Abraham  :  but  if  one  went  unto 
them  from  the  dead,  they  will 
repent. 

31.  And  he  said  unto  him,  If 
they  hear  not  Moses  and  the 
prophets,  neither  will  they  be 
persuaded,  though  one  rose  from 
the  dead." 


THE  parable  of  the  unjust  steward  teaches  the  right 
use  of  worldly  wealth ;  and  the  central  point  of  the 
miscellaneous  sayings  in  verses  14-18  is  the  permanence  of 

204 


Less.  XXX.]    Abused  Wealth  the  Rich  Man's  Ruin.      205 

the  Law  and  Prophets.  Both  points  reappear  in  this  solemn 
imaginary  narrative,  which  is  not  a  parable  strictly  so  called, 
but  a  story  constructed  to  embody  weighty  truth  in  concrete 
examples. 

I.  Note  the  earthly  contrast  of  the  two  hves.  There  is  a 
double  contrast, — the  sharp  and  shocking  diversity  between 
the  prodigal  abundance  of  the  rich  man's  dress  and  fare 
and  the  squalid  misery  of  the  diseased  beggar,  and  the 
contrast  between  the  endings  of  the  two  lives.  With  regard 
to  the  first,  it  is  to  be  clearly  understood  that  Jesus  Christ 
is  not  running  a  tilt  against  rich  men,  as  if  wealth  was 
wickedness,  or  a  beggar  necessarily  a  saint.  But  it  should 
be  as  clearly  noted  that  He  is  declaring  the  essential 
wickedness  and  inhumanity  which  dogs  the  possession  of 
wealth,  as  a  constant  danger;  namely,  the  use  of  it  for 
selfish  purposes,  so  as  to  preserve  in  all  its  sharpness  the 
contrast  between  its  possessor  and  the  poor.  The  rich  man 
in  the  story  is  not  represented  as  a  monster,  but  his  crime 
was  that  he  had  fine  clothes  for  himself,  and  a  table 
groaning  with  good  things ;  while,  if  he  had  gone  to  his 
window,  he  would  have  seen  a  naked  beggar  lying  at  his 
gate,  starving.  His  duty  to  Lazarus  was  not  discharged  by 
letting  him  have  the  leavings  of  his  feasts,  as  he  seems  to 
have  done.  Rich  men  may  do  small  charities,  and  yet  be 
guilty  of  such  use  of  their  wealth  as  will  sink  them  to  ruin. 
Lazarus  was  an  incarnate  opportunity  for  beneficence.  His 
presence  at  the  gate  took  away  every  excuse  for  the  rich 
man's  negligence,  and  therefore  he  was  an  incarnate 
indictment. 

Why  does  our  Lord  give  this  beggar  alone,  of  all  the 
characters  in  His  parables,  a  name  ?  And  why  does  He 
choose  the  name  of  Lazarus  ?  The  reason  seems  to  be, 
that  He  desired  to  suggest,  and  yet  not  to  bring  into  great 
prominence,    the  thought   of  the  poor  man's   devoutness. 


2o6  The  Gospel  of  St.  Luke.     [Chap.  xvi.  19-31. 

The  name,  probably,  is  equivalent  to  the  full  form  "  Eleazar," 
which  means,  "God  is  help,"  and  it  hints  that  the  helpless 
outcast  had  anchored  his  hope  on  God.  That  hint  is 
needed  in  order  to  account  for  his  being  found  in  "  Abra- 
ham's bosom " ;  and  yet  His  piety  is  not  to  be  too 
emphatically  signalised  in  the  early  part  of  the  story,  lest  it 
should  seem  as  if  our  Lord  was  teaching  that  the  obligation 
on  the  rich  was  only  to  relieve  the  pious  poor.  Not  because 
he  was  Lazarus,  who  trusted  in  the  help  of  God,  but  because 
he  was  in  such  evil  case,  poor  and  leprous,  was  it  the  rich 
man's  business  to  help  him. 

Conservative  commentators  take  great  pains  to  point  out 
that  Christ  is  not  condemning  rich  men  as  rich.  But,  while 
that  is  true,  there  is  need  for  strongly  insisting  that  He  is 
condemning  a  fearfully  common  misuse  of  wealth.  What 
would  Jesus  Christ  say  to  the  violent  contrasts  in  modern 
life  between  wealth  and  poverty  ?  Has  this  parable  no 
message  of  sharp  rebuke  to  men  who  to-day  lavish  money 
on  fine  houses,  pictures,  foreign  travel,  and  the  like,  and 
never  lift  a  finger  to  help  the  misery  in  the  slums,  where 
foul  blood  corrupts  almost  within  sight  of  their  back  doors, 
if  not  of  their  front  ones  ?  Christ's  teaching  about  wealth  is 
not  communist  or  socialist.  He  recognises  fully  the  right 
of  individual  possession ;  but  He  emphatically  asserts  that 
possession  is  stewardship,  and  that  we  hold  money,  as  we 
do  everything,  in  trust  for  those  who  lack  and  need  it.  The 
belief  and  practice  of  that  would  revolutionise  society,  and 
we  should  have  no  more  rich  men  dying,  like  this  one,  in 
the  odour  of  sanctity,  and  renowned  for  their  liberality  to  the 
cause  of  God  and  men,  while  leaving  behind  them  millions. 

That  brings  us  to  notice  the  contrasted  deaths.  Lazarus 
dies  first,  worn  out  by  privation  and  disease.  Perhaps,  if 
he  had  been  carried  indoors  from  the  gate,  he  would  have 
lasted  longer.     What  a  change  for  him  !     The  one  moment 


Less.  XXX.]    Abased  Wealth  the  Rich  Man's  Ruin.      207 

lying  in  the  fierce  sunshine,  so  motionless  and  helpless  that 
the  dogs  came  about  him  as  if  he  were  dead,  and  he  had 
no  strength  to  drive  them  away  ;  "  A  second,  and  the  angels 
alter  that."  He  has  no  funeral,  as  the  other  has.  Probably 
his  corpse  is  flung  into  some  hastily-cut  trench  and  forgotten. 
.The  rich  man  dies,  and,  of  course,  has  a  splendid  interment, 
with  all  the  proper  pomp  and  circumstance.  His  wealth 
can  get  him  a  fine  funeral,  of  which  he  knows  nothing  ;  and 
that  is  all  that  it  can  do.  "  He  shall  carry  nothing  away ; 
his  glory  shall  not  descend  after  him." 

II.  Note  the  reversed  contrast  of  the  two  lives  in  Hades. 
We  cannot  but  recognise  here  that  our  Lord  paints  that 
unseen  state  in  colours  taken  from  the  ordinary  Jewish 
conceptions.  "  Abraham's  bosom,"  the  bearing  of  the  soul 
by  angels,  the  dialogues  between  the  dead,  were  all  familiar 
rabbinical  ideas.  We  have  so  little  other  revelation  with 
which  to  compare  these  thoughts,  that  it  is  difficult  to 
determine  how  far  they  are  meant  as  representations  of  fact ; 
and  any  doctrinal  conclusions  drawn  from  this  narrative  must 
be  held  doubtful,  unless  confirmed  by  other  Scripture.  The 
main  idea  seems  to  be  that  of  the  reversal,  in  Hades,  of  the 
earthly  condition.  Lazarus  is  now  in  the  place  of  joy  and 
abundance ;  the  rich  man  is  now  the  beggar  lying  at  the 
gate.  The  same  relative  position  is  continued  in  that  dim 
world,  only  the  parts  are  reversed.  He  who  would  give 
nothing  of  his  abundance,  but  was  deaf  to  the  groans,  and 
blind  to  the  misery  at  his  gate,  has  now  to  feel  the  pangs  of 
need  and  to  crave  a  drop  of  water  to  cool  his  tongue.  The 
soul  that  has  lived  for  earth  only,  will  find  its  long-pampered, 
sensuous  desires  turned  to  torment,  when  the  opportunity  of 
gratifying  them  is  ended.  What  can  a  man,  who  has  cared 
only  to  gratify  his  senses  do  when  he  has  no  body  and  no 
contact  with  the  material  world  ?  Thirst  far  worse  than  that 
of  the  parched  throat  must  be  his. 


2o8  The  Gospel  of  St.  Luke.     [Chap.  xvi.  19-31. 

The  solemn  answer  put  into  the  lips  of  Abraham  may  not. 
represent  real  communications  between  the  two  halves  of 
Hades  as  possible ;  but,  at  all  events,  it  expresses  the 
impossibility,  from  the  very  nature  of  that  state,  of  granting 
the  desired  alleviation.  It  is  a  state  of  retribution,  the 
outgrowth  and  necessary  issue  of  the  earthly  life,  and  so 
cannot  be  otherwise  than  it  is.  "  Remember."  The  past 
will  stand  clear  before  the  selfish  man,  and  be  a  torment. 
"  Thy  good  things."  He  who  makes  the  world  his  good 
is  necessarily  wretched  when  he  is  swept  out  of  it  by  the 
whirlwind  of  death,  and  sees  when  too  late  what  a  blunder 
his  estimate  of  its  good  was.  On  the  other  hand,  the  pious 
beggar  received  things  that  were  "  evil "  in  reality,  but  yet 
were  not  the  things  which  he  regarded  as  truly  evil ;  and 
because  he,  on  his  part,  placed  his  good  higher  than  the 
world,  therefore  evil  wrought  for  good  to  him.  He  made 
God  his  help,  and  so  he  is  comforted  ;  while  the  rich  man, 
not  as  rich,  but  as  trusting  in  riches  and  misusing  them  to 
nourish  desires  which  can  no  more  be  gratified,  is  tormented 
by  the  very  desires  he  has  so  nourished,  and  by  the  stings 
of  conscience  and  memory. 

The  lesson  of  this  parable  is  the  converse  of  that  of  the 
unjust  steward  ;  namely,  that  the  selfish  use  of  wealth  is 
fatal,  and  brings  bitter  retribution  in  another  life.  Our 
modern  Christianity  is  far  too  chary  in  giving  full  weight  and 
prominence  to  our  Lord's  plain  and  reiterated  teachings  to 
that  effect.  It  needs  to  be  preached  more  emphatically,  and 
to  be  burned  into  men's  consciences.  This  intensely 
practical  lesson  is  the  purpose  of  the  whole,  rather  than  the 
disclosure  of  the  mysteries  of  the  dim  regions  beyond  the 
grave. 

The  second  ground  for  the  refusal  of  the  request  is  the 
existence  of  the  "  great  gulf,"  which  forbids  passage  from 
either  side.     The  undeniable  presence,  in  the  narrative,  of 


Less.  XXX.]   Abused  Wealth  the  Rich  Man's  Ruin.      209 

features  accommodated  to  the  popular  conceptions  prevents 
our  arguing  from  that  representation,  as  if  it  were  a  plain 
doctrinal  statement.  But  while  admitting  this,  we  cannot 
but  see  that,  on  the  other  hand,  there  is  no  hint  of  repent- 
ance in  the  rich  man's  cry,  and  that  the  implication  of  the 
whole  is  that  his  character  was  set.  True,  the  state  of  Hades 
is  not  a  final  state  ;  but  it  is  also  true  that  the  rfarrative  gives 
no  reason  for  holding  that  the  character  of  its  inhabitants  is 
anything  but  permanent. 

III.  Note  the  sufficient  warnings  by  Law  and  Prophets 
The  rich  man's  second  petition  has  often  been  treated  as  a 
sign  that  his  selfishness  was  melting,  and  that  so  he  was  on 
the  road  to  a  better  mind.  But  the  natural  instinct  of 
family  is  not  in  itself  more  than,  selfishness  elongated ;  and 
his  request  implies  that  he  thinks  the  fault  of  his  being 
where  he  is,  lies  not  at  his  door,  but  is  due  to  imperfect 
warnings.  That  does  not  sound  like  repentance.  "  If  1 
had  had  a  message  from  the  grave,  I  would  have  repented." 
So  many  of  us  think  that  it  is  God's  fault,  not  ours,  that  we 
yield  to  temptation.  But  the  real  ground  of  our  sinful, 
godless  lives  is  not  deficiency  of  light  and  warning,  but 
inward  aversion.  Every  man  has  far  more  knowledge  of 
good  than  he  uses.  It  is  not  for  lack  either  of  warning 
or  of  conviction  that  men  are  lost.  They  do  not  need 
enlightenment,  but,  as  Christ  significantly  puts  it  here, 
"persuasion."  If  Lazarus  had  gone  to  the  five  brethren, 
the  likelihood  is  that  they  would  have  scoffed  at  his  assertion 
that  he  had  risen,  or,  after  a  little  wonderment,  would  have 
let  his  words  pass  unheeded. 

The  Pharisees,  whom  Christ  is  pointing  at  here,  were 
giving  signal  proof  of  the  power  of  neglecting  miraculous 
evidence,  even  while,  like  the  rich  man,  they  were  calling 
out  for  it  from  Jesus,  This  latter  portion  of  the  parable  is 
directed  aeainst  them,  and  completes  the  reference  of  the 

14 


2IO  The  Gospel  of  St.  Luke.     [Chap,  xvl  19-32. 

whole  to  the  preceding  part  of  the  chapter.  The  first  part 
echoes  the  lesson  of  the  unjust  steward;  this  repeats  the 
assertion  of  the  permanent  validity  of  Law  and  Prophets. 
But  though  directed  primarily  against  the  Pharisees,  both 
have  their  lesson  for  us.  We  have  knowledge  and  motive 
enough  to  walk  in  the  paths  of  Godliness.  If  we  do  not  give 
heed  to  what  we  have,  it  would  be  vain  to  send  even 
messengers  from  the  dead  to  us.  What  is  lacking  in  us,  if 
we  do  not  yield  to  the  light,  is  not  more  light,  but  eyes  to 
see,  and  a  heart  to  love  it. 


LESSON   XXXI. 


Gratitude  and  Ingratitude, 

St.  Luke  xvii.  11-19. 


11.  "And  it  came  to  pass,  as 
He  went  to  Jerusalem,  that  He 
passed  through  the  midst  of 
Samaria  and  Galilee. 

12.  And  as  He  entered  into  a 
certain  village,  there  met  Him  ten 
men  that  were  lepers,  which 
stood  afar  oif : 

13.  And  they  lifted  up  their 
voices,  and  said,  Jesus,  Master, 
have  mercy  on  us. 

14.  And  when  He  saw  them, 
He  said  unto  them.  Go  shew  your- 
selves unto  the  priests.  And  it 
came  to  pass,  that,  as  they  went, 
they  were  cleansed. 


15.  And  one  of  them,  when  he 
saw  that  he  was  healed,  turned 
back,  and  with  a  loud  voice  glori- 
fied God, 

16.  And  fell  down  on  his  face 
at  His  feet,  giving  Him  thanks: 
and  he  was  a  Samaritan. 

17.  And  Jesus  answering  said. 
Were  there  not  ten  cleansed  ? 
but  where  are  the  nine  ? 

18.  There  are  not  found  that 
returned  to  give  glory  to  God, 
save  this  stranger. 

19.  And  He  said  unto  him. 
Arise,  go  thy  way :  thy  faith 
hath  made  thee  whole." 


IN  verse  11,  the  Revised  Version's  marginal  rendering 
"  between  "  is  to  be  preferred.  If  we  read  "  through  the 
midst  of,"  why  is  Samaria,  which  is  south  of  GaHlee,  named 
first  ?  If  Jesus  travelled  eastwards  to  the  fords  of  the  Jordan 
on  His  way  to  Jerusalem,  along  the  borders  of  the  two 
territories,  He  would  have  Samaria  on  His  right  and  Galilee 
on  His  left,  and  the  order  of  naming  them  is  natural.  His 
purpose  in  taking  that  unusual  route  may  have  been  to  come 
into  contact  with  Samaritans  and  Jews  simultaneously.  At 
any  rate,  Luke  sees  in  this  passage  a  symbol  of  the  universal 
aspect  of  His  mission,  as  He  sheds  His  beams  on  both 

211 


212  The  Gospel  of  St.  Luke.    [Chap.xvii.  11-19. 

sides,  to  the  Samaritans  on  the  one  hand  and  the  Galileans 
on  the  other.  This  admission  of  the  heathen  to  the  benefits 
of  His  love  is  one  of  the  lessons  of  the  present  narrative. 

I.  We  note  first  the  forlorn  company  and  their  cry.  Misery 
makes  strange  companionships.  A  common  wretchedness 
drove  these  lepers  together,  and  extinguished  national 
prejudices  and  animosities,  as  wild  animals,  that  prey  on 
each  other,  will  huddle  together  amicably  on  some  little  dry 
place  in  a  flood.  May  there  not  also  be  in  this  group,  whose 
leprosy  united  them,  irrespective  of  differences,  a  hint  of 
the  common,  sad  unity  in  which  common  transgression 
binds  all  men,  Jew  or  Gentile, — "for  there  is  no  difference: 
for  all  have  sinned,  and  come  short  of  the  glory  of  God  "  ? 

They  stand  afar  off,  like  the  publican  in  the  temple,  as 
the  law  required,  and  yet  not  so  far  but  that  their  hoarse 
feeble  voices  (an  accompaniment  of  leprosy)  and  Christ's 
gentle  words,  which  we  cannot  conceive  of  as  shouted,  were 
heard.  Their  cry  indicates  no  very  advanced  recognition 
of  His  character.  They  address  Him  vaguely  by  His  name 
and  a  title  peculiar  to  Luke's  Gospel,  which  means  much  or 
little,  as  may  happen,  and  here  probably  meant  very  little. 
But,  at 'all  events,  they  think  that  He  can  cure  them,  and 
that  is  all  they  want  of  Him.  The  poorest  appeal  to  His 
loving  pity  and  power  is  never  in  vain.  "  According  to  your 
faith,  be  it  unto  you."  Low  thoughts  of  Him,  low  desires 
after  low  blessings  from  Him,  limit  the  possibilities  of  His 
gifts,  but  receive  all  which  can  be  given,  that  they  may  be 
elevated  and  enlarged. 

II.  We  note  the  command  which  is  a  promise.  The  sin- 
gular form  of  Christ's  answer  had,  no  doubt,  appropriateness 
to  the  spiritual  needs  of  the  lepers,  and  was  mainly  deter- 
mined thereby.  How  wonderfully  various  are  the  ways  in 
which  Christ  gave  healing  !  He  varied  His  methods  that 
we  might  learn  that  He  is  tied  to  none.     Sometimes  He 


Less.  XXXI.]       Gratitude  and  Ingratitude.  213 

comes,  sometimes  He  heals  from  a  distance ;  sometimes  by 
touch,  or  by  material  vehicle  ;  sometimes  by  a  bare  word ; 
sometimes  gradually,  and  sometimes  at  one  stroke, — but 
always  in  the  best  way  for  the  subject.  Here  the  command 
tested,  and  it  was  hoped  would  strengthen,  faith.  It  would 
take  a  good  deal  of  confidence  in  Him  to  set  off  to  the 
priest,  while  the  leprosy  was  as  foul  as  ever.  It  would  look 
a  mad  errand  on  which  He  was  sending  them.  So  their 
going  showed  that  they  trusted  Him. 

They  had  taken  but  a  few  steps,  when,  lo !  they  felt 
health  returning,  and  their  flesh  came  again  as  the  flesh  of 
a  little  child.  What  a  magnificent  manifestation  of  Christ's 
power  thus  to  heal  at  a  distance  !  What  a  lesson  as  to  His 
suspending  our  healing  and  many  another  gift  on  obedience  ! 
Often  we  desire  benefits  from  Him,  and  seem  to  get  nothing 
but  commands.  But,  if  we  obey  the  commands,  we  shall 
surely  find  unwonted  strength  stealing  into  our  limbs,  and 
old  corruptions  relaxing  their  hold.  It  was  a  leper  that 
began  to  do  His  bidding ;  it  was  a  sound  man  that  finished 
the  journey.  So  it  is  always.  If  we  would  possess  Christ's 
gifts,  let  us  keep  His  commandments. 

III.  We  note  the  unthankful  nine  and  the  grateful  one. 
Clearly  they  had  not  gone  far  on  their  way  when  they  felt 
the  cleansing.  We  cannot  suppose  that  Jesus  waited  at  the 
place  to  see  what  they  would  do.  The  nine  never  so  much 
as  turn  their  heads  to  say  "  Thanks."  The  one  Samaritan 
feels  that  he  must  go  back  to  unlade  his  heart  of  its  thank- 
fulness, first  to  God  and  then  to  Jesus.  Luke  is  especially 
interested  in  the  fact  that  he  was  a  Samaritan.  He  sees  in 
the  contrast  of  the  nine  Jews  and  him  a  type  of  the  Jewish 
coldness  and  the  heathen  joyful  faith.  One  in  ten  was  a 
small  proportion. 

Is  the  percentage  of  thankfulness  higher  among  us  ? 
Surely  the  sin   of  ingratitude  is  all  but  universal.     It  has 


214  The  Gospel  of  St.  Luke.    [Chap.xvii.  11-19. 

many  causes  and  forms.  We  are  ungrateful  because  we  are 
so  taken  up  with  the  gifts  that  we  have  no  thoughts  to  spare 
for  the  giver,  Uke  dogs  with  a  bone,  or  beggars  who  never 
heed  the  giving  hand,  but  only  the  alms.  We  are  ungrateful 
because  we  take  God's  gift  as  a  matter  of  course.  It  has 
always  been  ours,  it  comes  unbrokenly ;  and  so,  by  His  very 
assiduity,  He  loses  our  admiration  and  thankfulness.  We 
glide  along  the  continuous  line  of  rail,  and  never  think  how 
much  we  owe  it.  If  a  length  or  so  of  the  track  were  pulled 
up,  we  should  understand  better.  So  sickness  teaches  the 
worth  of  health,  and  we  are  most  aware  of  our  blessings 
when  they  are  gone.  The  sitting  bird  looks  dull  and  brown, 
but  its  bright  plumage  shows  as  it  takes  its  flight.  We  are 
ungrateful,  too,  because  we  trace  our  blessings  to  ourselves, 
and  plume  ourselves  on  our  talent  or  business  cleverness, 
our  push  or  perseverance,  or  industry,  or  what  not.  Some 
warlike  tribes  worshipped  the  sword.  We  all  burn  incense 
to  our  own  net,  and  rob  God  of  praise  by  attributing  success 
to  ourselves. 

Some  of  us  are  ungrateful,  because  we  lose  the  sense  of 
our  many  mercies  if  we  have  a  single  sorrow.  One  little 
cloud  will  hide  a  sky  full  of  blue.  One  barked  and  dead 
tree  is  more  conspicuous  than  a  forest,  green  and  waving  in 
full-foliaged  beauty.  The  saddest  example  of  ingratitude  is 
the  poverty  of  the  thankfulness  of  those  who  are,  in  some 
measure,  thankful  for  God's  greatest  gift.  It  is  strange  and 
melancholy  that  Christians  should  love,  and  love  so  little ; 
should  be  thankful,  and  so  tepid  in  it ;  should  exercise  some, 
yet  so  imperfect,  surrender.  None  at  all,  or  a  great  deal 
more,  would  be  intelligible ;  but  such  thanks  for  such  a 
gift  as  the  average  Christian  brings  are  surely  mysteriously 
incongruous.  Was  this  all  for  which  Jesus  so  lavishly  ex- 
pended His  infinite  love  ?  Truly  He  sows  much  and  reaps 
little.     "  What  could  have  been  done  more  to  My  vineyard, 


Less.  XXXI.]       Gratitude  and  Ingratitude.  215 

that  I  have  not  done  in  it  ?  Wherefore,  when  I  looked 
that  it  should  bring  forth  grapes,  brought  it  forth  wild 
grapes  ?  "  Our  ordinary  gratitude  should  rather  be  named 
ingratitude,  so  miserably  disproportioned  is  it  to  its  occasion. 

IV.  We  note  the  wonder,  pain,  and  patience  of  Jesus. 
The  Revised  Version  makes  all  our  Lord's  words  questions, 
and  that  brings  out  still  more  forcibly  the  element  of 
wonder  in  them.  His  threefold  question  expresses  surprise. 
As  we  read  elsewhere,  He  "  marvelled  "  at  unbelief  and  at 
the  centurion's  faith,  so  here  He  wonders  both  at  the 
ingratitude  of  the  nine  J  ews  and  at  the  thankfulness  of  the 
one  Samaritan.  Our  unthankfulness  is  the  strangest  thing 
in  the  world.  Benefits  are  wont  to  melt  men.  But  all 
Christ's  gifts  do  not  avail  to  win  love  for  Him.  Well  may 
the  prophet  call  on  the  heavens  to  be  "  astonished  "  at 
such  a  spectacle.  Well  may  even  He,  who  knew  what  was 
in  man,  be  surprised  at  the  depth  of  alienation  which  un- 
thankfulness reveals.  Does  He  wonder  less  at  what  He 
sees  in  us  ? 

There  is  sadness,  too,  in  His  questions.  Unthankfulness 
smites  a  loving  heart  like  the  lash  of  a  whip,  or  an  icy  wind 
blowing  on  a  tropical  flower.  Never  was  heart  so  cut  and 
bruised  by  it  as  was  Christ's.  May  it  not  be  that  still,  amid 
the  glory  and  joy  of  heaven,  some  shadow  of  the  old 
sadness  moves  across  His  love  as  He  sees  our  coldness  ? 
But  no  trace  of  anger  blends  with  the  pain,  nor  does  He 
withdraw  the  blessing.  It  would  have  been  deserved 
punishment  if  the  leprosy  had  come  back  to  the  ingrates. 
But  He  does  not  recall  His  gifts,  because  they  are  selfishly 
enjoyed  without  thought  of  Him.  If  He  stripped  us  of 
all  for  which  we  are  not  thankful,  how  naked  and  shivering 
we  should  all  stand  ! 

V.  We  note  the  larger  blessings  given  to  the  thankful 
heart.     The    faith,    which    our    Lord   recognises    in    the 


2i6  The  Gospel  of  St.  Luke.    [Chap.xvii.ii-19. 

Samaritan,  is  something  deeper  than  the  confidence  in  His 
healing  power  which  the  leper  had  at  first,  and  the  effect 
attributed  to  it  ("  hath  made  thee  whole,"  or  "  saved  thee  ") 
is  surely  something  more  than  bodily  cleansing.  That  is 
to  say,  the  thankfulness  that  brought  him  back  was  rewarded 
with  deeper  insight  into  Christ's  preciousness,  and  with  new 
gifts  of  better  healing.  So  it  always  is.  Thankful  reception 
of  what  we  have  is  the  sure  way  to  increase  our  store. 
"  Unto  every  one  that  hath  shall  be  given,"  and  we  do  not 
really  "  have "  unless  we  gladly  recognise  that  we  have 
"received"  from  Him.  Thankfulness  brings  us  closer  to 
Jesus. 

The  leper  stood  afar  off  when  he  cried  for  mercy,  but  he 
came  close  to  Christ's  feet  when  he  thanked  Him  for  it. 
To  be  near  Jesus  is  the  highest  blessing  that  the  due  sense 
of  His  mercies  can  bring.  It  is  the  parent  of  all  other 
blessings.  To  five  at  His  feet,  and  have  our  hearts 
penetrated  by  the  continual  consciousness  of  His  working 
good  for  us  and  in  us,  is  the  heaven  of  heaven,  and  the 
foretaste  of  heaven  on  earth.  Thankfulness  strengthens 
faith,  which  is  the  condition  of  receiving  all  blessings. 
Experience  gives  new  confidence  to  trust.  The  leper's 
prayer  had  some  dim  faith  in  it,  but  how  much  more  and 
clearer  faith  had  his  thanks  !  When  we  see  our  past  in  its 
true  light  as  one  long  unbroken  display  of  God's  love,  it  is 
not  difficult  to  have  the  calm  confidence  that  "to-morrow 
shall  be  as  this  day,  and  much  more  abundant."  Thank- 
fulness for  the  past  melts  into  faith  for  the  future. 

Thankfulness  impels  to  happy  consecration  and  self- 
surrender,  and  these  are  blessings  and  bring  blessings. 
When,  moved  by  the  mercies  of  God,  we  yield  ourselves  to 
Him  in  glad  surrender,  to  be  His  utterly  and  for  ever,  we 
have  conquered  sorrow,  doubt,  fear,  and  all  the  gloomy 
shadows  that  selfishness  casts  over  a  life.     Nothing  is  so 


Less.  XXXI.]       Gratitude  and  Ingratitude.  217 

blessed  as  to  live  in  the  sweet  serenity  of  a  continual  sense 
of  God's  continual  gifts,  and,  for  His  dear  love's  sake,  to 
become  living  sacrifices.  Duty  changes  its  aspect  when 
it  becomes  the  expression  of  thankfulness.  Sorrows  change 
their  gloom  when  they  are  accepted  submissively  and 
thankfully.  All  life  is  glorified  when  the  fire  of  God's  love 
kindles  it  into  a  whole  burnt  offering,  **  an  odour  of  a  sweet 
savour  "  to  God  Himself. 


LESSON   XXXII, 


Persevering  and  Penitent  Prayer. 

St.  Luke  xviii.  1-14. 


1.  "And  He  spake  a  parable 
unto  them  to  this  end,  that  men 
ought  always  to  pray,  and  not  to 
faint ; 

2.  Saying,  There  was  in  a  city 
a  judge,  which  feared  not  God, 
neither  regarded  man  : 

3.  And  there  was  a  widow  in 
that  city ;  and  she  came  unto  him, 
saying,  Avenge  me  of  mine  ad- 
versary. 

4.  And  he  would  not  for  a 
while :  but  afterward  he  said 
within  himself,  Though  I  fear  not 
God,  nor  regard  man  ; 

5.  Yet  because  this  widow 
troubleth  me,  I  will  avenge  her, 
lest  by  her  continual  coming  she 
weary  me. 

6.  And  the  Lord  said,  Hear 
what  the  unjust  judge  saith. 

7.  And  shall  not  God  avenge 
His  own  elect,  which  cry  day  and 
night  unto  Him,  though  He  bear 
long  with  them  ? 

8.  I  tell  you  that  He  will 
avenge  them  speedily.    Neverthe- 


less when  the  Son  of  man  cometh, 

shall  He  find  faith  on  the  earth  ? 

9.  And  He  spake  this  parable 
unto  certain  which  trusted  in 
themselves  that  they  were  righ- 
teous, and  despised  others : 

10.  Two  men  went  up  into  the 
temple  to  pray;  the  one  a  Pharisee, 
and  the  other  a  publican. 

11.  The  Pharisee  stood  and 
prayed  thus  with  himself,  God,  I 
thank  thee,  that  I  am  not  as  other 
men  are,  extortioners,  unjust,  adul- 
terers, or  even  as  this  publican. 

12.  I  fast  twice  in  the  week,  I 
give  tithes  of  all  that  I  possess. 

13.  And  the  publican,  standing 
afar  off,  would  not  lift  up  so  much 
as  his  eyes  unto  heaven,  but 
smote  upon  his  breast,  saying, 
God  be  merciful  to  me  a  sinner. 

14.  I  tell  you,  this  man  went 
down  to  his  house  justified  rather 
than  the  other  :  for  every  one  that 
exalteth  himself  shall  be  abased  ; 
and  he  that  humbleth  himself 
shall  be  exalted." 


THE  two  parables  in  this  lesson  have  a  certain  connec- 
tion in  so  far  as  both  deal  with  prayer ;  but  they  do 
not  seem  to  have  been  spoken  on  the  same  occasion ;  and 
in  the  second  of  the  two  prayer  comes  into  view,  simply  as 

218 


Less.  XXXII.]    Persevering  and  Penitent  Prayer.  219 

the  expression  of  self-righteousness  in  the  one  man  and  of 
lowly  penitence  in  the  other,  which  are  its  real  subjects. 
It  is  best,  therefore,  to  consider  the  two  as  independent. 
The  one  exhorts  to  perseverance  in  prayer,  especially  in 
regard  to  the  delayed  coming  of  the  Son  of  man.  The 
other  exhorts  to  humble  self-distrust,  and  prayer  for 
pardon. 

I.  The  parable  which  commends  persevering  prayer. 
The  difference  between  it  and  the  other  parable  which 
resembles  it  (that  of  the  importunate  friend,  Luke  xi.) 
should  be  kept  in  view.  That  taught  the  general  lesson  of 
perseverance  in  prayer;  this  deals  with  perseverance  in 
prayer  for  a  particular  thing ;  namely,  the  coming  of  the 
Son  of  man  for  judgment,  which  has  been  the  theme  of  the 
preceding  chapter  (vers.  20-37),  ^^^  is  recurred  to  in 
Christ's  question  at  the  end  of  verse  8.  This  specialising 
of  the  general  lesson  accounts  for  the  imagery  of  the 
parable.  We  may  look  first  at  the  story  and  then  at  Christ's 
comment  on  it. 

The  judge  is  one  of  those,  too  common  always  in  the 
East,  who  poisons  the  fountain  of  justice  at  its  source,  and 
is  "  a  companion  of  thieves."  His  character  is  painted  in 
dark  colours,  and  the  darker  they  are  the  more  do  they 
serve  to  bring  out  the  contrast  between  him  and  the  Judge 
to  whom  Christians  have  to  pray.  That  contrast  is  the  very 
point  of  the  parable.  So  far  gone  in  selfish  wresting  of  His 
office  is  this  man  that  he  is  fully  conscious  of  his  own  base- 
ness, and  does  not  even  attempt  the  farce  of  varnishing  it,  but, 
with  cynical  frankness,  acknowledges  his  motives  to  himself. 
His  delay  in  granting  the  widow's  petition,  and  his  final 
yielding,  come  from  the  same  motive — his  own  convenience. 
It  was  troublesome  to  do  as  she  wished;  but  when  it 
became  more  troublesome  not  to  do  it,  he  did  it. 

His  soliloquy  has  a  dash  of  humour,  if  we  adopt  the 


220  The  Gospel  of  St.  Luke.    [Chap,  xviii.  1-14. 

rendering  put  in  the  margin  of  the  Revised  Version.  The 
woman  was  pestering  him  with  her  tongue,  and  he  half  pre- 
tends to  be  afraid  that  she  will  take  to  her  fists  at  last,  and 
"  assault  me  to  finish."  Probably  he  did  not  really  fear  that, 
but  he  puts  it  in  this  exaggerated  way  to  express  his  annoy- 
ance with  the  worrying  persistence  of  the  shrill-tongued, 
determined  nuisance  who  haunted  his  court. 

The  judge  is  meant  to  be  as  unlike  our  Judge  as  can  be 
conceived.  The  widow  is  meant  to  be  like  the  true  disciple. 
She  is  the  figure  of  God's  "  own  elect,  which  cry  day  and 
night  unto  Him  ;  *'  and  that  not  only  in  her  persistence,  but 
in  her  desolation.  Whether  we  bring  into  connection  the 
frequent  scriptural  emblem  of  the  bride,  and  think  of  the 
state  of  the  Church  during  her  Lord's  absence  as  widowhood, 
as  we  should  probably  do,  or  content  ourselves  with  the 
vaguer  interpretation,  which  regards  her  simply  as  afflicted 
and  the  prey  of  oppressors,  she  represents  the  state  of 
the  Church  in  the  absence  of  the  Lord.  The  Eastern  widow 
has  no  protectors,  and  therefore  many  oppressors ;  and  if 
she  can  find  no  redress  from  law  she  is  desolate  indeed. 
Her  prayer  does  not  breathe  so  fierce  a  spirit  as  "  avenge  " 
suggests. 

What  she  asks  is  deliverance  for  herself,  rather  than 
vengeance  on  her  foe.  The  deliverance  cannot,  indeed,  be 
accomplished  without  retribution  on  the  oppressor,  but  that 
is  not  the  primary  burden  of  her  prayer. 

Note  next  our  Lord's  comment.  The  argument  is  like 
that  of  the  parable  of  the  importunate  friend,  or  of  the 
reference  to  fathers,  "  being  evil,"  who  "  know  how  to  give 
good  gifts."  It  is  a  "much  more."  Every  point  in  the 
description  of  the  unjust  judge  is  to  be  reversed,  and  then 
we  shall  have  the  picture  of  our  Judge.  He  does  not  delay 
for  His  own  ease ;  He  is  not  careless  to  our  sorrows,  nor 
deaf  to  our  prayer.     If  His  judgment  seems  to  slumber,  the 


Less. XXXII.]    Persevering  and  Penitent  Prayer.  221 

delay  is  the  tarrying  of  love,  and  is  for  the  good  of  the 
Church.  When  the  intervention  comes,  it  will  not  be  wrung 
from  an  indifferent  hand  by  fear  of  being  troubled,  but  be 
the  loving  gift  of  Him  who  knows  when,  as  well  as  how,  to 
grant  deliverance. 

The  whole  teaches  (i)  that  the  Church  will  have  to  pass 
through  a  period  of  desolation  and  oppression  which  will 
only  end  with  Christ's  coming;  (2)  that  its  true  attitude 
during  that  time  should  be  earnest  desire  and  prayer  for  that 
coming  ;  (3)  that  there  will  be  long  delay.  That  is  not  only 
implied  by  the  whole  structure  of  the  parable,  but  seems  to 
be  the  best  interpretation  of  the  somewhat  obscure  "  though 
He  bear  long  with  them,"  or,  as  the  Revised  Version  has  it, 
"  and  He  is  long-suffering  over  them."  (4)  That  this  delay 
is  not  the  result  of  carelessness  to  the  Church's  need  and 
cry,  and  so  that  no  delay  should  deaden  faith  or  silence 
entreaty. 

Jesus  adds  further  an  assurance  and  a  sad  question.  The 
assurance  is  not,  as  a  mere  English  reader  might  suppose, 
that  the  deliverance  is  at  hand,— which  is  contradicted  by 
the  whole  parable, — but  that,  whensoever  it  comes,  the 
thing  will  be  done  suddenly.  The  clock  hand  creeps  slowly 
over  the  dial  during  thirty-six  hundred  tedious  ticks,  but 
then  comes  a  whir  and  a  crash.  The  law  of  God's  judgments 
is  that  they  travel  slowly,  but  come  suddenly  at  last,  and 
are  "  a  short  work." 

The  final  question  is  really  a  sad  prediction.  "  But " — 
notwithstanding  the  certainty  and  My  assurance  of  it — "  the 
faith  "  in  His  coming  (not  merely  "  faith  "  in  the  wider  sense 
of  the  word)  will  have  waxed  dim.  This  closing  word  at 
once  shows  the  correctness  of  the  interpretation  which  gives 
a  special  direction  to  the  persevering  prayer  enjoined,  and 
enforces  the  exhortation  by  the  consideration  of  the  danger 
to  which  the  waiting  servants  are  exposed. 


222  The  Gospel  of  St.  Luke.    [Chap,  xviii.  1-14. 

II.  The  parable  against  self-righteousness.  Like  several 
others  in  Luke's  Gospel  it  is  not  properly  a  parable  but  an 
illustrative  example ;  the  two  men  not  being  symbols,  but 
instances,  of  the  sin  condemned  and  the  grace  commended. 
Like  the  preceding  parable,  this  falls  into  two  parts, — the 
story  and  Christ's  comments. 

There  is  the  picture  of  the  two  men.  They  go  up  to  the 
temple,  according  to  custom,  at  the  hour  of  prayer,  and  seem 
to  enter  side  by  side,  but  they  soon  part.  According  to 
some,  we  should  read,  "  The  Pharisee  stood  by  himself,"  his 
isolation  being  the  sign  of  his  self-righteousness ;  but  the 
ordinary  translation  is  best.  Perhaps  nobody  ever  put  a 
"prayer"  like  this  into  plain  words;  but  it  was  what  the 
Pharisee  really  said  "  into  himself,"  as  the  children  put  it. 
Whatever  he  said  this  was  what  he  thought.  Christ  is 
translating  into  words  the  disposition  condemned,  and  that 
is  its  sufficient  condemnation.  Men  will  recognise  the  sin 
and  folly  of  their  acts  and  dispositions  when  these  are  put 
into  speech.  Let  us  not  forget  that  Christ  is  always  thus 
translating  deeds  and  hidden  feelings ;  ay,  and  devoutly 
phrased  prayers,  and  that  many  of  us  would  start  back  from 
our  own  pictures  with  the  surprised  question,  "  Is  it  I  ?  " 

Note  the  characteristics  of  this  self-righteous  "  prayer." 
There  is  a  perfectly  correct  form  of  devotion.  The  proper 
attitude  of  public  prayer  was  standing.  But  how  cool  and 
free  from  all  "  excessive  fervour  "  his  devotion  is  !  He  says 
"  God,"  of  course,  but  that  name  opens  no  fountain  of  love 
in  him.  He  says,  "  I  thank  thee,"  but  that  is  conventional, 
and  counts  for  next  to  nothing.  Where  there  is  no  sense  of 
sin  there  is  no  glow  of  thankful  love,  and  the  worship  of 
self-righteous  people  is  punctiliously  proper  and  utterly 
dead.  There  is  arrogant  uncharitableness.  So  cool  was 
he  that  he  had  leisure  to  look  about  him,  while  he  prayed, 
and  to  note  the  publican  and  to  think  of  other  people.     He 


Less.  XXXII.]    Persevering  and  Penitent  Prayer.  223 

seems  to  divide  the  human  race  into  two.  All  "  the  rest " 
are  sinners ;  and  there  is  none  good  but  one,  that  is — 
himself. 

Even  if  he  does  not  go  so  far  as  that,  and  means  by 
'*  others  "  only  the  base  mass,  it  is  bad  enough.  But  self- 
righteousness  can  only  maintain  its  pride  in  self  by  depre- 
ciating others  ;  for,  if  its  measure  of  goodness  be  common, 
it  is  nothing  to  plume  one's  self  on.  He  knew  nothing 
about  the  publican,  but  takes  his  badness  for  granted.  Nor 
does  he  think  at  all  of  people  better  than  himself,  of  pro- 
phets and  saints.  Contempt  for  others  and  blindness  to 
the  beauty  of  higher  goodness  than  their  own  is  the  misery 
of  all  conceited  people  ;  and,  of  all  conceit,  the  conceit 
in  reference  to  moral  character  is  the  worst  and  most 
hopeless. 

Further,  there  is  a  very  poor,  shallow  notion  of  what  good- 
ness is.  "  I  am  not "  so  and  so.  But  goodness  is  not  merely 
negative.  No  doubt  he  was  truthful  in  his  claim,  but 
what  then?  Is  that  poor,  starved  conception  adequate? 
Probably  he  had  never  been  tempted  to  the  vices  disavowed, 
but,  in  any  case,  he  might  be  free  from  them  all  and  yet  be 
bad.  He  goes  no  deeper  than  acts,  as  if  these  were  the  only 
things  to  be  judged.  The  notion  of  religion  is  correspond- 
ingly shallow.  Bi-weekly  fasting  and  tithing  of  all  profits 
went  far  beyond  the  legal  prescriptions,  and  who  could  deny 
his  religiousness  after  that  ?  Yes,  and  what  about  depend- 
ence, aspiration,  trust,  enthusiasm,  self-surrender,  submission? 
Self-righteous  religion  includes  none  of  these,  and  therefore 
is  nought. 

The  publican's  attitude,  gesture,  and  prayer,  all  express 
the  one  feeling  which  swallowed  up  all  others, — his  utter 
self-abhorrence,  leading  him  to  cry  to  God  for  mercy.  He 
has  no  thought  of  others,  or,  if  any,  it  is  that  he  surpasses 
all  in  transgression,  for  he  calls  himself  "  the  sinner." 


224  The  Gospel  of  St.  Luke.    [Chap,  xviii.  1-14. 

We  are  not  to  look  in  any  parable  for  all  the  truth  ;  and 
this  one  says  nothing  about  the  objective  ground  of  a  sinner's 
hope,  the  propitiatory  sacrifice.  But  that  is  no  reason  for 
doubting  that  the  full  statement  of  the  way  of  forgiveness 
must  set  Jesus  forth  as  the  propitiation.  Here  our  Lord  is 
concerned  only  with  men's  estimate  of  themselves,  and  the 
contribution  which  this  parable  makes  to  the  whole  truth  is 
not  to  tell  us  how  God  is  "  propitiated,"  but  what  disposition 
brings  men  within  reach  of  that  propitiation  and  of  pardon. 
"  Redemption  through  His  blood  "  is  not  its  theme,  but,  for- 
giveness on  condition  of  penitence.  The  time  was  not  ripe 
for  the  full  proclamation  of  the  atonement  which  was  not  yet 
accomplished. 

But  this  is  the  lesson  of  the  parable,  that  blindness  to  our 
sin  makes  a  barrier  against  which  God's  pardoning  mercy 
beats  in  vain ;  for  it  is  impossible  to  give  pardon  to  a  man 
who  does  not  feel  that  he  needs  it.  But  the  sense  of  sin 
and  the  cry  for  mercy  ever  bring  down  the  sweet  sense  of 
forgiveness,  as  the  waters,  which  make  the  land  fertile, 
gather  in  the  low  valleys,  and  leave  the  mountain-tops  dry 
and  bare. 


LESSON  XXXIII. 


How  to  Enter  the  Kingdom. 

St.  Luke  xviii.   15-30. 


15.  **And  they  brought  unto 
Him  also  infants,  that  He  would 
touch  them :  but  when  His  dis- 
ciples saw  it,  they  rebuked  them. 

16.  But  Jesus  called  them  unto 
Him,  and  said,  Suffer  little  child- 
ren to  come  unto  Me,  and  forbid 
them  not:  for  of  such  is  the 
kingdom  of  God. 

17.  Verily  I  say  unto  you, 
Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child 
shall  in  no  wise  enter  therein. 

18.  And  a  certain  ruler,  asked 
Him,  saying.  Good  Master,  what 
shall  I  do  to  inherit  eternal  life  ? 

19.  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  none 
is  good,  save  One,  that  is,  God. 

20.  Thou  knowest  the  com- 
mandments. Do  not  commit  adult- 
ery, Do  not  kill,  Do  not  steal,  Do 
not  bear  false  witness,  Honour 
thy  father  and  thy  mother. 

21.  And  he  said,  all  these 
have  I  kept  from  my  youth  up. 

22.  Now  when  Jesus  heard 
these  things,  He  said  unto  him, 
Yet  lackest  thou  one  thing  :  sell 
all  that  thou  hast,  and  distribute 
unto   the   poor,    and    thou    shalt 


have   treasure    in   heaven  :  and 

come,  follow  Me. 

23.  And  when  he  heard  this, 
he  was  very  sorrowful :  for  he 
was  very  rich. 

24.  And  when  Jesus  saw  that 
he  was  very  sorrowful,  He  said, 
How  hardly  shall  they  that  have 
riches  enter  into  the  kingdom  of 
God! 

25.  For  it  is  easier  for  a  camel 
to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into 
the  kingdom  of  God. 

26.  And  they  that  heard  it 
said.  Who  then  can  be  saved  ? 

27.  And  He  said.  The  things 
which  are  impossible  with  men 
are  possible  with  God. 

28.  Then  Peter  said,  Lo,  we 
have  left  all,  and  followed  thee. 

29.  And  He  said  unto  them, 
Verily  I  say  unto  you,  There  is 
no  man  that  hath  left  house,  or 
parents,  or  brethren,  or  wife,  or 
children,  for  the  kingdom  of  God's 
sake, 

30.  Who  shall  not  receive 
manifold  more  in  this  present 
time,  and  in  the  world  to  come 
life  everlasting." 


IN  this  section  Luke  rejoins  the  other  two  evangelists, 
from  whom  his  narrative  has  diverged  since  Luke  ix. 
51.     All  three  bring  together  these  two  incidents  of  the 

225  15 


226  The  Gospel  of  St.  Luke.  [Chap,  xviii.  15-30. 

children  in  Christ's  arms  and  the  young  ruler.  Probably 
they  were  connected  in  time  as  well  as  in  subject.  Both 
set  forth  the  conditions  of  entering  the  kingdom,  which  the 
one  declares  to  be  lowliness  and  trust,  and  the  other  to  be 
self-renunciation. 

I.  We  have  the  child-likeness  of  the  subjects  of  the  king- 
dom. No  doubt  there  was  a  dash  of  superstition  in  the 
impulse  that  moved  the  parents  to  bring  their  children  to 
Jesus,  but  it  was  an  eminently  natural  desire  to  win  a  good 
man's  blessing,  and  one  to  which  every  parent's  heart  will 
respond.  It  was  not  the  superstition,  but  the  intrusive 
familiarity,  that  provoked  the  disciples'  rebuke.  A  great 
man's  hangers-on  are  always  more  careful  of  his  dignity 
than  he  is,  for  it  increases  their  own  importance. 

The  tender  age  of  the  children  is  to  be  noted.  They 
were  "  babes,"  and  had  to  be  brought,  being  too  young  to 
walk,  and  so  having  scarcely  yet  arrived  at  conscious, 
voluntary  life.  It  is  "  of  such  "  that  the  subjects  of  the 
kingdom  are  composed.  What,  then,  are  the  qualities 
which,  by  this  comparison,  Jesus  requires  ?  Certainly  not 
innocence,  which  would  be  to  contradict  all  His  teaching, 
and  to  shut  out  the  prodigals  and  publicans,  and  clean 
contrary  to  the  whole  spirit  of  Luke's  Gospel.  Besides, 
these  scarcely  conscious  infants  were  not  "  innocent,"  for 
they  had  not  come  to  the  age  of  which  either  innocence  or 
guilt  can  be  predicated.  What,  then,  had  they  which  the 
children  of  the  kingdom  must  have  ? 

Perhaps  the  sweet  and  meek  litde  131st  Psalm  puts  us 
best  on  the  track  of  the  answer.  It  may  have  been  in  our 
Lord's  mind ;  it  certainly  corresponds  to  His  thought. 
"  My  heart  is  not  haughty,  nor  mine  eyes  lofty.  ...  I  have 
stilled  and  quieted  my  soul ;  like  a  weaned  child  with  his 
mother."  The  infant's  lowliness  is  not  yet  humility ;  for  it 
is  instinct  rather  than  virtue.     It  makes  no  claims  ;  thinks 


Less. XXXIII.]    How  to  Enter  the  Kingdom.  227 

no  lofty  thoughts  of  self;  in  fact,  has  scarcely  begun  to 
know  that  there  is  a  self  at  all.  On  the  other  hand,  clinging 
trust  is  the  infant's  life.  It,  too,  is  rudimentary  and 
instinctive,  but  the  impulse  which  makes  the  babe  nestle  in 
its  mother's  bosom  may  well  stand  for  a  picture  of  the 
conscious  trust  which  the  children  of  the  kingdom  must 
have.     The  child's  instinct  is  the  man^s  virtue.     We  have 

"To  travel  back 
And  tread  again  that  ancient  track," 

regaining  as  the  conscious  temper  of  our  spirits  those 
excellences  of  humility  and  trust  of  which  the  first  faint 
types  may  be  seen  in  the  infant  in  arms.  The  entrance 
gate  is  very  low,  and  if  we  hold  our  heads  high  we  shall 
not  get  through  it.  It  must  be  on  our  hands  and  knees 
that  we  go  in.  There  is  no  place  in  the  kingdom  for  those 
who  trust  in  themselves.  We  must  rely  wholly  on  God 
manifest  in  His  Son. 

So  intent  is  Luke  in  pointing  the  lesson  that  he  passes  by 
in  silence  the  infinitely  beautiful  and  touching  incident 
which  the  world  perhaps  knows  better  than  any  other  in 
our  Lord's  life, — that  of  His  takmg  the  infants  in  His 
arms  and  blessing  them.  In  many  ways  that  incident 
would  have  been  peculiarly  suitable  for  this  Gospel,  which 
delights  to  bring  out  the  manhood  and  universal  beneficence 
of  Jesus.  But  if  Luke  knew  of  it,  he  did  not  care  to  bring 
in  anything  which  would  weaken  the  lesson  of  the  conditions 
of  entering  the  kingdom. 

II.  We  have  self-renunciation  as  the  condition  of  entering 
the  kingdom.  The  conversation  with  the  ruler  sets  forth  its 
necessity ;  the  sad  exclamation  to  the  bystanders  (vers.  24-27) 
teaches  its  difficulty;  and  the  dialogue  with  Peter,  as 
representing  the  twelve  (vers.  28-30),  its  reward. 

(i.)  The  necessity  of  self-renunciation.     The  ruler's  ques- 


228  The  Gospel  of  St.  Luke.  [Chap.  xvUi.  15-30. 

tion  has  much  blended  good  and  evil.  It  expresses  a  true 
earnestness,  a  dissatisfaction  with  self,  a  consciousness  of 
unattained  bliss  and  a  longing  for  it,  a  felt  readiness  to  take 
any  pains  to  secure  it,  a  confidence  in  Christ's  guidance, — 
in  short,  much  of  the  child  spirit.  But  it  has  also  a  too 
light  estimate  of  what  good  is,  a  mistaken  notion  that 
"  eternal  life  "  can  be  won  by  external  deeds,  which  implies 
fatal  error  as  to  its  nature  and  His  own  power  to  do  these. 
This  superficial  estimate  of  goodness,  and  this  over-confi- 
dence in  his  abihty  to  do  good  acts,  are  the  twin  mistakes 
against  which  Christ's  treatment  of  him  is  directed. 

Adopting  Luke's  version  of  our  Lord's  answer,  the 
counter-question,  which  begins  it,  lays  hold  of  the  polite 
address,  which  had  slipped  from  the  ruler's  lips  as  mere 
form,  and  bids  him  widen  out  his  conceptions  of  "  good." 
Jesus  does  not  deny  that  He  has  a  right  to  the  title,  but 
questions  this  man's  right  to  give  it  Him.  The  ruler 
thought  of  Jesus  only  as  a  man,  and,  so  thinking,  was  too 
ready  with  his  adjective.  Conventional  phrases  of  compli- 
ment may  indicate  much  of  the  low  notions  from  which 
they  spring.  He  who  is  so  liberal  with  his  ascriptions  of 
goodness  needs  to  have  his  notions  of  what  it  is  elevated. 
Jesus  lays  down  the  great  truth  which  this  man,  in  his 
confidence  that  he,  by  his  own  power,  could  do  any  good 
needed  for  eternal  life,  was  perilously  forgetting.  God  is 
the  only  good,  and  therefore  all  human  goodness  must 
come  from  Him ;  and  if  the  ruler  is  to  do  "  good,"  he  must 
first  be  good,  by  receiving  goodness  from  God. 

But  the  saying  has  an  important  bearing  on  Christ's 
character.  The  world  calls  Him  good.  Why  ?  There  is 
none  good  but  God.  So  we  are  face  to  face  with  this 
dilemma, — Either  Jesus  Christ  is  God  manifest  in  the  flesh, 
cr  He  is  not  good. 

Having  thus  tried  to  deepen  his  conceptions,  and  awaken 


Less.  xxxiiL]    How  to  Enter  the  Kingdom.  229 

his  consciousness  of  imperfection,  our  Lord  meets  the  man 
on  his  own  ground  by  referring  him  to  the  Law,  which 
abundantly  answered  his  inquiry.  The  second  half  of  the 
commandments  are  alone  quoted  by  Him;  for  they  have 
especially  to  do  with  conduct,  and  the  infractions  of  them 
are  more  easily  recognised  than  those  of  the  first.  The 
ruler  expected  that  some  exceptional  and  brilliant  deeds 
would  be  pointed  out,  and  he  is  relegated  to  the  old  homely 
duties,  which  it  is  gross  crime  not  to  do. 

A  shade  of  disappointment  and  impatience  is  in  his 
protestation  that  he  had  done  all  these  ever  since  he  was  a 
lad.  No  doubt  he  had,  and  his  coming  to  Jesus  confessed 
that,  though  he  had,  the  doing  had  not  brought  him  "  eternal 
life."  Are  there  not  many  youthful  hearts  which  would  have 
to  say  the  same  if  they  would  be  frank  with  themselves  ? 
They  have  some  longings  after  a  bliss  and  calm  which  they 
feel  is  not  theirs.  They  have  kept  within  the  lines  of  that 
second  half  of  the  Decalogue,  but  that  amount  and  sort  of 
"  good  thing  "  has  not  brought  peace.  Jesus  looks  on  all 
such  as  He  did  on  this  young  man, — "loves"  them,  and 
speaks  further  to  them  as  He  did  to  him.  What  was  lack- 
ing ?  The  soul  of  goodness,  without  which  these  other 
things  were  "  dead  works."  And  what  is  that  soul  ?  Abso- 
lute self-renunciation  and  following  Christ.  For  this  man 
the  former  took  the  shape  of  parting  with  his  wealth,  but 
that  external  renunciation  in  itself  was  as  "  dead "  and 
impotent  to  bring  eternal  life  as  all  his  other  good  acts  had 
been.  It  was  precious  as  a  means  to  an  end, — the  entrance 
into  the  number  of  Christ's  disciples  ;  and  as  an  expression 
of  that  inward  self-surrender  which  is  essential  for  disciple- 
ship. 

The  real  stress  of  the  condition  is  in  its  second  half, 
"  Follow  me."  He  who  enters  the  company  of  Christ's 
followers  enters  the  kingdom,  and  has  eternal  life.     If  he 


230  The  Gospel  of  St.  Luke.  [Chap.  xviH.  15-30. 

does  not  do  that,  he  may  give  his  goods  to  feed  the  poor, 
and  it  profiteth  him  nothing.  Eternal  hfe  is  not  the  external 
wages  for  external  acts,  but  the  outcome  and  consequence  of 
yielding  self  to  Jesus,  through  whom  goodness,  which  keeps 
the  law,  flows  into  the  soul. 

The  requirement  pierced  to  the  quick.  The  man  loved 
the  world  more  than  eternal  life,  after  all.  But  though  he 
went  away,  he  went  sorrowful ;  and  that  was  perhaps  the 
presage  that  he  would  come  back. 

(2.)  Jesus  follows  him  with  sad  yearning,  and,  we  may  be 
sure,  still  sought  to  draw  him  back.  His  exclamation  is  full 
of  the  charity  which  makes  allowance  for  temptation.  It 
speaks  a  universal  truth,  never  more  needed  than  in  our 
days,  and  in  America  and  England  where  wealth  has  flung 
its  gclden  chains  round  so  many  professing  Christians.  How 
few  of  us  believe  that  it  gets  harder  for  us  to  be  disciples  as 
we  grow  richer  !  There  are  multitudes  in  our  Churches  who 
would  be  far  nearer  Christ  than  they  are  ever  likely  to  be,  if 
they  would  literally  obey  the  injunction  to  get  rid  of  their 
wealth. 

We  are  too  apt  to  take  such  commands  as  applicable  only 
to  the  individuals  who  received  them,  whereas,  though,  no 
doubt,  the  spirit,  and  not  the  letter,  is  the  universal  element 
in  them,  there  are  far  more  of  us  than  we  are  willing  to 
confess,  who  need  to  obey  the  letter  in  order  to  keep  the 
spirit.  What  a  depth  of  vulgar  adoration  of  the  power  of 
money  is  in  the  disciples'  exclamation,  "  If  rich  men  cannot 
get  into  the  kingdom,  who  can  get  in  ?  "  Or  perhaps  it 
rather  means,  If  self-renunciation  is  the  condition,  who  can 
fulfil  it  ?  The  answer  points  us  all  to  the  only  power  by 
which  we  can  do  good,  and  overcome  self;  namely,  by  God's 
help.  God  is  "  good,"  and  we  can  be  good  too,  if  we  look 
to  Him.  God  will  fill  our  souls  with  such  sweetness  that 
earth  will  not  be  hard  to  part  with. 


Less.  XXXIII.]   How  to  Enter  the  Kingdom.  231 

(3.)  The  last  paragraph  of  this  lesson  teaches  the  reward 
of  self-renunciation.  Peter  shoves  his  oar  in,  after  his 
fashion.  It  would  have  been  better  if  he  had  not  boasted 
of  their  surrender,  but  yet  it  was  true  that  they  had  given 
up  all.  Only  a  fishing-boat  and  a  parcel  of  old  nets,  indeed, 
but  these  were  all  they  had  to  give ;  and  God's  store,  which 
holds  His  children's  surrendered  valuables,  has  many  things 
of  small  value  in  it, — cups  of  cold  water  and  widows'  mites 
lying  side  by  side  with  crowns  and  jewels. 

So  Jesus  does  not  rebuke  the  almost  innocent  self-con- 
gratulation, but  recognises  in  it  an  appeal  to  his  faithfulness. 
It  was  really  a  prayer,  though  it  sounded  like  a  vaunt,  and 
it  is  answered  by  renewed  assurances.  To  part  with  out- 
ward things  for  Christ's  sake  or  for  the  kingdom's  sake, — 
which  is  the  same  thing, — is  to  win  them  again  with  all  their 
sweetness  a  hundredfold  sweeter.  Gifts  given  to  Him 
come  back  to  the  giver,  mended  by  His  touch  and  hallowed 
by  lying  on  His  altar.  The  present  world  yields  its  full 
riches  only  to  the  man  who  surrenders  all  to  Jesus.  And 
the  "  eternal  life,"  which  the  ruler  thought  was  to  be  found 
by  outward  deeds,  flows  necessarily  into  the  heart  which  is 
emptied  of  self,  that  it  may  be  filled  with  Him  who  is  the 
life,  and  will  be  perfected  yonder. 


LESSON  XXXIV. 


Melted  by  Kindness. 

St.  Luke  xix.  i-io. 


1.  "And  Jesus  entered  and 
passed  through  Jericho. 

2.  And,  behold,  there  was  a 
man  named  Zacchaeus,  which  was 
the  chief  among  the  pubhcans, 
and  he  was  rich. 

3.  And  he  sought  to  see  Jesus 
who  He  was;  and  could  not  for 
the  press,  because  he  was  little 
of  stature. 

4.  And  he  ran  before,  and 
climbed  up  into  a  sycomore  tree 
to  see  Him  :  for  He  was  to  pass 
that  way. 

5.  And  when  Jesus  came  to  the 
place,  He  looked  up,  and  saw  him, 
and  said  unto  him,  Zacchaeus, 
make  haste,  and  come  down  ;  for 
to  day  I  must  abide  at  thy 
house. 


6.  And  he  made  haste,  and 
came  down,  and  received  Him 
joyfully. 

7.  And  when  the}'  saw  it,  they 
all  murmured,  saying.  That  He 
was  gone  to  be  a  guest  with  a 
man  that  is  a  sinner. 

8.  And  Zacchaeus  stood,  and 
said  unto  the  Lord  ;  Behold,  Lord, 
the  half  of  my  goods  I  give  to  the 
poor ;  and  if  I  have  taken  any 
thing  from  any  man  by  false 
accusation,  I  restore  him  fourfold. 

9.  And  Jesus  said  unto  him, 
This  day  is  salvation  come  to 
this  house,  forsomuch  as  he  also 
is  a  son  of  Abraham. 

10.  For  the  Son  of  man  is  come 
to  seek  and  to  save  that  which 
was  lost." 


THIS  visit  to  Jericho  was  the  last.  It  was  but  a  few 
days  before  Calvary,  and  the  near  approach  of  the 
end,  as  well  as  the  tension  of  concentrated  purpose  which 
marked  our  Lord  in  these  last  days,  make  the  delay  and 
effort  to  win  Zacchaeus  the  more  striking.  He  was  the  last 
convert,  so  far  as  we  know,  before  the  cross.  The  penitent 
thief  was  the  next. 

I.  The  narrative  leads  us  to  note,  first,  the  character  and 
motives  of  Zacchnsus.     His  name  shows  his  Jewish  origin, 

232 


Less.  XXXIV.]  Melted  by  Kindness.  233 

and  contrasts  with  his  character.  It  means  "  pure."  A  Jew 
who  had  taken  service  with  Rome  could  have  httle  patriotism, 
and  less  religion.  His  work  was  not  of  the  sort  which  a 
noble  nature  would  undertake,  and  no  doubt  he  had  made 
it  uglier  than  it  need  have  been.  His  office  showed  that  he 
cared  more  for  gain  than  for  honour  or  duty.  His  motto 
was,  "  Money  has  no  smell,  from  whatever  cesspools  it  may 
have  been  fished  up."  He  was  rich  ;  but  wealth  did  not 
buy  esteem.  A  Jew  publican  was  classed  with  thieves,  and 
regarded  as  an  agent  of  the  enemy,  and  hated  accordingly, — 
and  knew  that  he  was.  Italians  did  not  love  Italians  who 
served  Austria. 

The  harsh  judgments  were,  no  doubt,  generally  deserved, 
and,  as  a  rule,  they  would  produce  the  very  vices  which  they 
attributed.  Brand  a  class  with  an  evil  fame,  and  its 
members  will  become  what  the  world  says  they  are.  Bitter- 
ness breeds  bitterness,  and  Zacchaeus  would  repay  contempt 
with  interest.  He  obviously  kept  aloof  from  popular  move- 
ments; for  he  had  never  seen  Jesus,  who  had  often  passed 
through  Jericho.  He  had  been  too  busy  with  his  dishonour- 
able and  often  dishonest  work,  to  run  after  this  Rabbi 
that  everybody  was  talking  about. 

All  this  is  unpromising  enough ;  but,  buried  below  greed 
and  unscrupulousness  and  bitter  animosity,  was  a  little  seed, 
the  nature  of  which  the  man  himself  did  not  apparently 
recognise.  He  said  to  himself  that  it  was  curiosity  that 
drew  him.  Probably  he  was  doing  himself  injustice.  There 
was  something  better  vaguely  stirring  in  him,  which  he  was 
afraid  to  acknowledge  to  himself,  like  people  on  whom  the 
gospel  is  beginning  to  take  hold,  who  "  only  come  to  see 
what  the  meetings  are  like,"  and  sneak  into  some  dark  corner. 
The  fame  of  Jesus  as  the  friend  of  publicans  had  probably 
reached  Zacchaeus,  and  touched  him.  His  determination 
may  set  us  an  example. 


234  The  Gospel  of  St.  Luke.      [Chap.  xix.  i-io. 

The  crowd  and  his  short  stature  were  formidable  hin- 
drances, but  he  makes  up  his  mind  that  see  Jesus  he  will. 
Where  there  is  a  will,  there  is  a  way.  Difficulties  are  things 
to  be  overcome.  In  all  walks  of  hfe  they  are  sown  thick, 
and  perhaps  thickest  on  the  road  to  Christ.  But  on  that 
road  they  can  all  be  clambered  over,  or  crept  under,  or  got 
round  somehow,  and  nothing  need  keep  the  sight  of  Jesus 
from  a  heart  that  is  in  earnest  in  wishing  it. 

Zacchseus  had  been  long  accustomed  to  ridicule,  and  did 
not  mind  a  jeer  or  two  as  he  climbed  the  sycomore.  We 
have  often  to  drop  dignity  if  we  want  to  get  high  enough 
above  the  mob  to  see  the  Lord ;  and  a  man  afraid  of  being 
laughed  at  will  stand  a  poor  chance.  "  Who  dares  say  that 
sycomores  are  barren?  See  one  here  laden  with  good 
fruit."     (Fuller.) 

II.  We  note  the  surprise  of  Christ's  over-answer  to 
Zacchseus'  desire.  It  may  be  doubtful  if  our  Lord's  looking 
up  to  the  branch,  where  the  head  of  the  Jericho  custom- 
house sat  in  his  undignified  position,  and  His  calling  him 
by  name,  indicate  supernatural  knowledge ;  but  they  most 
probably  do. 

Our  Lord  is  not  accustomed  to  name  people  without 
having  some  deep  significance  in  doing  so.  There  is  always 
an  emphasis  of  love  or  warning  or  authority  in  His  use  of 
men's  names. 

Here  He  would  probably  let  Zacchaeus  feel  that  He  was 
completely  known,  down  to  the  hidden  stirrings  in  his  heart, 
and  certainly  asserts  mastership,  and  demands  a  disciple's 
allegiance.  He  who  saw  Nathanael  under  the  fig-tree,  and 
claimed  him  as  a  follower  by  naming  him,  sees  Zacchaeus  in 
the  sycomore,  and  claims  him  :  "  I  have  called  thee  by  thy 
name  ;  thou  art  Mine." 

There  is  no  other  instance  of  Christ's  volunteering  His 
company;  and  His  thus  inviting  Himself  to  Zacchaeus'  house 


Less.  XXXIV.]  Melted  by  Kindness.  235 

shows  that  He  knew  that  He  would  be  welcome,  and  that 
the  wish  to  ask  Him  was  only  held  back  from  utterance  by 
the  sense  of  unworthiness.  Christ  never  goes  where  He  is 
not  wanted,  any  more  than  He  stays  away  where  He  is ;  but 
He  often  comes  in  more  abundant  self-communication  and 
larger  gifts  than  we  dare  ask,  however  we  may  long  for  them. 
The  lowly  silence  of  humbly  repressed  desires  is  eloquent 
prayer  in  His  ears,  and  will  be  astonished  by  responses 
exceeding  abundant  above  what  was  asked  or  thought. 

Sometimes,  too,  it  is  His  answer  which  first  interprets  to 
us  our  wishes.  Zacchjeus  did  not  know  half  what  he  really 
wanted  when  he  scrambled  up  into  the  sycomore,  saying  to 
himself,  "  1  want  to  have  a  look  at  Rabbi  Joshua,  that  I  may 
know  what  sort  of  a  man  He  is."  The  joyful  leap  which  his 
heart  gave  when  Christ  said  that  He  would  come  to  his 
house,  told  the  publican  what  shy  wish  had  been  lurking  in 
the  background  all  the  while. 

Observe,  too,  that  "  must."  Everything  else  gives  way  to 
the  work  of  winning  a  soul.  That  can  arrest  Christ's  resolute 
march  to  the  cross.  Jesus  oftens  speaks  of  a  great  "  must  " 
ruling  His  life,  and  here  it  determines  a  comparatively  small 
thing ;  for  the  small  thing  is  a  means  of  accomplishing  the 
great  end  of  seeking  and  saving  (ver.  10),  and  only  he  who 
is  faithful  to  the  law  of  the  Father's  will  in  small  things  will 
keep  it  in  great. 

The  offer  of  visiting  Zacchseus  expresses  Christ's  kindly 
feelings,  and  declares  that  he  has  no  share  in  the  common 
aversion.  It  probably  was  the  first  time  that  any  one  out- 
side his  own  set  had  held  out  a  friend's  hand,  and  the 
kindness  is  as  sweet  as  strange.  That  voluntary  association 
with  the  outcast  is  a  symbol  of  Christ's  whole  work.  It  is 
more  than  a  symbol,  for  the  very  same  desire  to  save,  and 
willingness  to  be  identified  with  the  impure,  which  led  His 
feet  into  the  shunned  home  of  Zacchseus,  led  Him  from  glory 


236  The  Gospel  of  St.  Luke.      [Chap.  xix.  i-io. 

to  earth,  and  caused  Him  to  "  dwell  among  us."  He  wins 
us  to  Himself  by  showing  that  His  love  shrinks  from  no 
contact  with  our  pollution  ;  and  all  the  despised  and  impure, 
from  whom  men  who  are  not  righteous  but  only  self- 
righteous,  turn  away  with  a  sniff  of  scorn  may  find  in  the 
sinless  One  friendship  which  does  not  despise,  and  love 
which  heals  the  sins  that  it  covers. 

The  crowd  murmured ;  but  their  murmurs,  as  is  so  often 
the  case,  glorify  Christ,  and  are  praises  unmeant.  Where 
should  He  be  guest  so  fittingly  as  with  a  man  that  is  a 
sinner  ?  If  the  man  wishes  and  welcomes  Him,  there  will 
He  dwell ;  for  that  is  the  home  which  He  seeks.  Zacchseus 
comes  down  as  fast  as  he  can,  and  is  glad  ;  for  he  has  found 
a  Saviour.  Christ  is  glad,  for  He  has  found  a  sinner,  whom 
He  will  make  a  saint.     Both  have  found  what  they  sought. 

in.  Note  the  transforming  effect  of  Christ's  love.  The 
point  at  which  Zacchseus  made  his  profession  of  restitution, 
is  not  defined.  Apparently  (ver.  9)  it  was  not  in  the  way 
but  the  house.  There  is  no  mention  of  any  feast  or  crowd, 
but  probably  the  rest  of  the  day  and  evening  was  spent  in 
earnest  converse  between  Christ  and  him,  of  which  the 
result  is  given  in  summary. 

The  experience  of  Christ's  love  convinces  of  sin  far  more 
thoroughly  than  threats.  The  frowns  of  society  only  make 
the  wrong-doer  more  hard  and  merciless  ;  but  the  touch  of 
love  melts  him,  as  a  warm  hand  laid  on  snow.  The  sight 
of  Jesus  reveals  our  own  unlikeness,  and  makes  us  long 
after  some  faint  resemblance  to  Him.  So  Zacchaeus  did 
not  need  Christ  to  bid  him  make  restitution,  nor  show  him 
the  blackness  of  his  life  ;  but,  sitting  there  beside  the  Lord, 
the  rich  publican  sees  all  the  past  in  a  new  light,  and, 
feeling  the  strange  love  creeping  round  his  heart,  he  is 
aware  that  there  is  something  sweeter  than  ill-gotten  gains. 
The  young  ruler  of  our  last  lesson  could  not  make  up  his 


Less.  XXXIV.]  Melted  by  Kindness.  237 

mind  to  part  with  all  in  order  to  follow  Jesus.  Zacchseus 
has  so  completely  made  up  his  mind  to  follow  Jesus,  that 
parting  with  much,  and  using  the  rest  for  Him,  is  the  most 
natural  thing  in  the  world,  and  needs  no  commands. 

If  we  love  Jesus  Christ  as  He  deserves,  we  shall  not  need 
to  be  told  to  give  Him  our  all.  A  reduction  of  wealth  by 
one-half  at  a  stroke  and  fourfold  restitution  out  of  the 
remainder  would  not  leave  much  behind.  But  the  less  we 
have  to  carry,  the  fitter  are  we  for  the  pilgrim's  life,  and  the 
closer  we  can  tread  in  the  footsteps  of  Him  who  left  the 
glory  which  He  had  with  the  Father  for  our  sake. 

"Give  all  thou  canst;  high  heaven  rejects  the  lore 
Of  nicely  calculated  less  or  more." 

The  true  spring  of  self-sacrifice  is  the  reception  of  Christ's 
love.  That  changes  the  whole  set  of  the  affections,  brings 
new  estimates  of  the  relative  value  of  the  material  and  the 
spiritual,  delivers  from  the  bondage  of  corruption,  makes 
saints  out  of  sinners,  and  out  of  greedy,  dishonest  tax 
collectors  patterns  of  lavish  beneficence  and  contemners  of 
worldly  gain.  The  Ethiopian  cannot  change  his  skin  ;  but 
Christ  can  change  his  heart,  and  that  will  clear  his  dusky 
cuticle  by  degrees.  Our  Lord's  final  words  are  partly  an 
explanation  of  His  impugned  conduct  in  going  to  be 
Zacchaeus'  guest,  and  partly  the  assurance  to  him  of  his 
reception  into  the  company  of  the  "  saved." 

Note  the  calm  dignity  and  self-assertion  of  Jesus, 
identifying  His  coming  into  the  house  with  the  coming  of 
salvation.  Who  else  would  have  dared  to  say  that  without 
being  laughed  or  hissed  down  as  insufferably  arrogant? 
Observe  the  reason  for  His  coming ;  namely,  that  Zacchaeus 
also  is  a  "son  of  Abraham,"  publican  as  he  is.  That 
cannot  mean  merely  a  born  Jew,  but  must  refer  to  true 
spiritual  descent  and  affinity. 


238  The  Gospel  of  St.  Luke.      [Chap.  xix.  i-io. 

But  this  son  was  a  lost  son,  and  the  mission  of  Christ 
was  to  seek  and  to  save  such.  His  entrance  into  the  house 
was  in  the  Hne  of  the  purpose  of  His  whole  errand  to  the 
world,  and  to  murmur  at  it  was  to  misconceive  Him  alto- 
gether. The  words  would  come  with  healing  balm  to 
Zacchaeus,  as  they  may  come  to  all.  No  heart  is  too  foul 
for  Jesus'  entrance,  if  only  there  be  the  desire  that  He 
should  enter.  He  comes  wherever  He  finds  an  open  door ; 
He  ever  answers  dim,  half-unconscious  longings ;  and 
where  He  comes,  salvation  comes,  and  out  of  stones,  or 
hearts  as  hard,  He  raises  up  sons  of  Abraham  and  heirs  of 
eternal  life. 


LESSON   XXXV. 


"Till  He  come." 

St.  Luke  xix.   11-27. 


11.  "And  as  they  heard  these 
things,  He  added  and  spake  a 
parable,  because  He  was  nigh  to 
Jerusalem,  and  because  they 
thought  that  the  kingdom  of  God 
should  immediately  appear. 

12.  He  said  therefore,  A  certain 
nobleman  went  into  a  far  country 
to  receive  for  himself  a  kingdom, 
and  to  return. 

13.  And  he  called  his  ten  ser- 
vants, and  delivered  them  ten 
pounds,  and  said  unto  them, 
Occupy  till  I  come. 

14.  But  his  citizens  hated  him, 
and  sent  a  message  after  him, 
saying,  We  will  not  have  this 
man  to  reign  over  us. 

15.  And  it  came  to  pass,  that 
when  he  was  returned,  having  re- 
ceived the  kingdom,  then  he 
commanded  these  servants  to  be 
called  unto  Him,  to  whom  he 
had  given  the  money,  that  he 
might  know  how  much  every 
man  had  gained  by  trading. 

16.  Then  came  the  first,  saying, 
Lord,  Thy  pound  hath  gained  ten 
pounds. 

17.  And  he  said  unto  him, 
Well,  thou  good  servant :  because 
thou  hast  been  faithful  in  a  very 
little,  have  thou  authority  over 
ten  cities. 

18.  And  the  second  came, 
saying,  Lord,  thy  pound  hath 
gained  five  pounds. 

19.  And   he    said   likewise  to 


him.    Be     thou    also    over    five 
cities. 

20.  And  another  came,  saying, 
Lord,  behold,  here  is  thy  pound, 
which  I  have  kept  laid  up  in  a 
napkin : 

21.  For  I  feared  thee,  because 
thou  art  an  austere  man  :  thou 
takest  up  that  thou  layedst  not 
down,  and  reapest  that  thou  didst 
not  sow. 

22.  And  he  saith  unto  him, 
Out  of  thine  own  mouth  will  I 
judge  thee,  thou  wicked  servant. 
Thou  knewest  that  I  was  an 
austere  man,  taking  up  that  I 
laid  not  down,  and  reaping  that  I 
did  not  sow  : 

23.  Wherefore  then  gavest 
not  thou  my  money  into  the 
bank,  that  at  my  coming  I  might 
have  required  mine  own  with 
usury  ? 

24.  And  he  said  unto  them 
that  stood  by,  Take  from  him  the 
pound,  and  give  it  to  him  that 
hath  ten  pounds. 

25.  (And  they  said  unto  him, 
Lord,  he  hath  ten  pounds.) 

26.  For  I  say  unto  you.  That 
unto  every  one  which  hath  shall 
be  given :  and  from  him  that 
hath  not,  even  that  he  hath  shall 
be  taken  away  from  him. 

27.  But  those  mine  enemies, 
which  would  not  that  I  should 
reign  over  them,  bring  hither 
and  slay  them  before  me." 


239 


240  The  Gospel  of  St.  Luke.     [Chap  xix.  11-27. 

LUKE'S  introduction  to  this  parable  implies  that  it  was 
spoken  either  in  Zacchaeus'  house  or  immediately  after 
leaving  it,  and  to  the  persons  who  had  been  there.  The 
occasion  assigned  for  it  is  twofold,  the  second  part  being 
closely  connected  with  the  first,  as  is  shown  by  there  being 
but  one  "because"  in  the  Greek.  Christ's  nearness  to 
Jerusalem,  and  the  impression  that  His  entrance  there  was 
to  bring  about  a  crisis,  had  inflamed  the  expectations,  both 
of  the  disciples  and  of  the  multitude,  who  were  ready  for 
any  excitement. 

The  object  of  the  parable  is  not  to  state  the  Christian  doc- 
trine of  reward  for  faithfulness,  which  is  only  part  of  its  con- 
tents, but  to  damp  down  the  expectation  of  the  immediate 
bursting  in  of  the  kingdom,  by  displaying  the  double  series 
of  events  which  must  go  before  its  appearance ;  namely,  the 
protracted,  faithful  trading  of  His  servants,  and  the  antago- 
nism of  His  foes,  with  the  issues  of  both  these  when  the  King 
does  appear. 

The  introduction,  then,  of  the  enemies,  is  no  result  of  the 
evangelist's  having  run  two  parables  together,  but  is  a  neces- 
sary part  of  the  whole  picture.     We  have  two  main  divisions  : 

I.  What  precedes  the  appearance  of  the  kingdom.  Three 
different  lines  of  activity  are  shadowed, — the  prince's  in  the 
far-off  land,  the  servants',  and  the  enemies'  in  the  territory 
which  is  to  be  his  kingdom.  Jesus  does  not  say  that  He 
is  the  man  of  noble  birth,  but  His  hearers  could  not  mistake 
His  meaning.  Thus  He  calmly  assumes  to  be  the  destined 
King  of  the  kingdom  of  God,  and  hintsj  in  veiled  fashion,  at 
His  lofty  nature  and  the  mystery  of  incarnation. 

It  is  probably  over-ingenious  to  see  in  the  picture  of  the 
candidate  for  the  throne  travelling  to  the  distant  seat  of 
sovereignty,  allusion  to  Archelaus'  journey  to  Rome  to  beg 
his  father's  throne  from  Augustus.  The  situation  was  com- 
mon in  those  times,  and  most  felicitously  set  forth  one  side 


Less. XXXV.]  "Till  He  come."  241 

of  the  purpose  of  the  Ascension,  while  it  negatives,  by  the 
emphatic  statement  of  the  distance  of  the  capital,  the  heated 
expectations  of  the  listeners.  Christ  teaches  here,  as  always, 
that  His  departure  is  the  pre-requisite  to  His  investiture  with 
the  visible  sovereignty  of  the  world ;  that  many  long  days 
must  pass  before  He  comes  again ;  but  that,  while  absent,  He 
is  not  idle,  but  carrying  on  that  "  asking  "  which  from  of 
old  was  declared  to  be  the  condition  of  His  receiving  "  the 
uttermost  parts  of  the  earth  "  for  a  possession. 

A  glimpse  within  the  veil  is  given  us,  and  we  behold  Him 
occupied  there  in  furthering  His  suit  for  the  manifestation  of 
that  dominion  which,  since  His  ascension,  He  exercises  at 
the  right  hand  of  God,  crowned  with  glory  and  honour.  Till 
then  two  contrasted  sets  of  activities  go  on  here.  His  servants 
trade  with  the  small  capital  which  He  has  left  them,  and  His 
enemies  struggle  against  His  rule. 

The  two  characteristics  of  the  gifts  to  the  former  must  be 
especially  noted.  They  are  absolutely  the  same  in  amount 
in  every  case,  and  they  are  of  very  small  value.  By  both 
they  are  sharply  distinguished  from  the  talents  in  the  sister 
parable.  What,  then,  is  the  uniformly  identical  gift  which 
all  Christ's  servants  receive  ?  If  we  are  to  seek  for  any  one 
answer,  we  must  either  say  the  blessing  of  salvation,  which 
is  common  to  all,  or,  perhaps  better,  the  word  of  the  gospel. 
The  latter  interpretation  is  in  line  with  Paul's  frequent  re- 
ferences to  "the  trust"  which  is  "  committed  "  to  his  "steward- 
ship." Talents  vary  "  according  to  the  grace  that  is  given 
to  us"  and  natural  disposition  and  adventitious  circum- 
stances. The  pound  is  the  same  to  all.  "The  common 
salvation  "  belongs  to  all  alike.  The  same  gospel  is  entrusted 
to  all. 

Why  is  it  represented  as  a  small  sum  ?  A  pound  was  very 
little  for  a  noble,  who  was  going  to  be  a  king,  to  start  trusted 
servants  in  business  with.     Perhaps,  because  the  Christian's 

16 


242  The  Gospel  of  St.  Luke.     [Chap.  xix.  11-27. 

gift  from  his  absent  Lord  is  of  little  worth  in  the  world's 
eyes,  or,  more  probably,  in  order  to  contrast  it  with  the 
greatness  of  the  result  of  faithfulness.  Everything  here,  in- 
cluding our  measure  of  salvation  or  of  knowledge  of  the 
Divine  word,  is  dwarfed  by  comparison  with  the  solemn 
majesty  and  boundlessness  of  the  glory  which  shall  be  re- 
vealed in  us,  as  high  hills  sink  to  apparent  hillocks  when 
some  Alpine  range  throws  off  its  veil  of  mist  and  towers  to 
heaven.  The  small  capital  makes  the  faithfulness  of  service 
the  more  noticeable,  and  suggests  that  the  great  purpose  of 
life  is  to  test  and  to  train, — that  its  trivial  business  is  only 
great  when  regarded  as  the  means  of  obtaining  what  is  in- 
finitely greater.  Life  is  redeemed  from  insignificance  by 
being  looked  at  in  connection  with  the  stupendous  magni- 
tudes beyond,  which  also  make  it  seem  small.  The  more 
closely  we  link  it  with  eternity,  the  smaller  it  will  seem  in 
itself,  the  greater  in  its  issues.  The  servants  are  to  trade, 
and  to  do  it  with  continual  anticipation  of  their  Lord's 
coming. 

The  citizens  are  plainly,  in  the  proper  apphcation  of  the 
parable,  the  Jews,  and  their  opposition  is  traced  to  hatred  — 
is  regarded  as  obstinate  and  unchanging  during  the  absence, 
and  as  rising  to  the  height  of  remonstrance  with  the  supreme 
power,  and  impotent  rebellion  against  its  decree.  That  needs 
no  comment,  except  the  remark  that  here  the  severity  of 
tone,  which  marks  our  Lord's  final  conflict  with  the  Jewish 
authorities  and  nation  as  represented  by  them,  begins  to 
colour  His  language. 

11.  The  second  half  of  the  parable  paints  the  circumstances 
of  the  appearance  of  the  kingdom.  It  is  to  be  very  unlike 
the  sanguine,  vulgar  expectations  of  both  disciples  and 
crowd.  The  servants  are  to  be  summoned  to  give  in  their 
accounts  ;  the  enemies,  to  be  swiftly  slain  in  His  presence. 
Thus  a  solemn  diet  of  judgment  is  to  inaugurate  it.     The 


Less. XXXV.]  "Till  He  come."  243 

great  principle  of  degrees  in  reward  according  to  degrees 
in  faithfulness  is  laid  down.  Thus  this  parable  is  the  con- 
verse and  completion  of  that  of  the  talents,  which  taught 
that  equal  faithfulness  in  the  use  of  unequal  gifts  received 
equal  reward. 

The  joy  of  the  Lord  is  one  for  all  servants,  but  the  dominion 
in  the  future  is  proportioned  to  faithfulness  here.  Note  that 
the  difference  between  the  results  must  be  supposed  to  de- 
pend, not  on  circumstances  beyond  the  servants'  control, 
but  on  their  diligence.  Observe,  also,  the  omission  of 
commendation  to  the  second  servant,  which  implies  a  less 
degree  of  faithful  effort  in  him.  The  first  represents  Chris- 
tians who  excel ;  the  second.  Christians  who  are  contented 
with  small  attainments  and  achievements.  They  do  not 
put  any  special  zeal  or  pains  into  their  work,  and  may  be  a 
fair  average,  but  no  more.  They  do  not  lose  their  reward, 
but  the  realm  over  which  they  rule  is  small  in  comparison 
with  what  it  might  have  been.  There  is  salvation  in  ful- 
ness, and  also  salvation  "  so  as  by  fire." 

It  is  of  more  importance  to  have  this  truth  of  varying 
rewards  even  amidst  the  one  bHss  of  the  same  heaven,  fixed 
in  our  minds  and  stimulating  our  energies,  than  to  inquire 
what  kind  of  dominion,  and  over  whom,  the  parable  shadows. 
Enough  to  know  that  faithful  servants  will  share  in  their 
Lord's  sovereignty,  and  exercise  dominion  like  His  own, — 
namely,  rule  which  is  service, — somewhere  in  His  wide 
kingdom.  Observe,  too,  the  humility  with  which  the 
servants  present  their  gains.  They  say  nothing  about  their 
own  diligence.  It  is  the  Lord's  pound,  not  their  pains, 
that  has  made  the  profit. 

The  pound  and  the  pains  are  both  due  to  Him  who  gives 
the  treasure  into  our  hands,  and  gives  also  the  grace  to  use 
it.  Yet  we  determine  the  measure  of  grace  which  we 
receive,  and,  whilst  our  faithfulness  affords  us  no  ground  of 


244  The  Gospel  of  St.  Luke.     [Chap.  xix.  11-27. 

boasting,  it  supplies  him  with  the  occasion  for  reward.  He 
gives  the  crowns  which  the  elders  cast  before  Him.  That 
graduation  in  reward  is  not  the  result  merely  of  His  will 
that  it  should  be  so.  Each  receives  as  much  as  by  his 
earthly  hfe  he  has  become  capable  of  absorbing.  If  the 
second  servant  could  have  managed  ten  cities,  he  would 
have  had  them. 

The  servants  are  not  all  rewarded ;  but  we  do  not  know 
how  many  of  the  unnamed  seven  were  faithful,  and  how 
many  slothful.  One  idler  is  put  before  us,  and  stands  for 
the  class.  His  excuse  seems  to  himself  to  be  sufficient, 
and  its  very  rudeness  guarantees  its  sincerity.  No  man 
would  speak  so  to  his  judge.  But  Christ  translates  thoughts 
into  words,  in  order  to  show  their  falsity,  and  perhaps  to 
suggest  the  solemn  lesson  that  the  inmost,  unavowed  motives 
shall  one  day  be  plain  to  us,  and  that  we  shall  be  compelled 
to  speak  them  out,  however  ugly  and  foolish  they  sound. 
Men  will  be  their  own  accusers  and  condemnation. 

The  excuse  lays  bare  a  very  frequent  cause  of  indolence  ; 
namely,  fear,  built  on  a  misconception  of  the  character  of 
the  Lord  and  Giver  of  all  gifts.  With  his  pound  in  his 
hand  this  man  dares  to  think  that  his  Lord  is  hard  and 
severe  in  reckoning.  Men  darken  their  own  spirits  by 
thinking  of  God  as  demanding  rather  than  as  giving, — and 
that  while  everything  they  have  and  see  should  teach  them 
that  He  is  the  giving  God.  Such  thoughts  of  Him  paralyse 
activity  and  destroy  the  one  all-powerful  motive  for  service. 
Only  when  we  know  His  infinite  love,  and  are  moved  by 
His  mercies,  shall  we  task  every  power  in  grateful  and 
joyful  service.  This  man  was  a  servant  in  name.  How 
many  Christians  are  there  who  live  in  idleness  because  the 
spirit  of  fear  is  not  cast  out ! 

The  prince's  answer  is  difficult,  as  no  explanation  of  the 
"bank"  is  wholly  satisfactory.     Perhaps   the  best  is  that 


Less. XXXV.]  "Till  He  come."  245 

which  takes  it  to  mean  the  Church  in  its  associated  efforts, 
in  some  part  of  which  the  most  timid  may  share,  and, 
bringing  his  small  contribution  to  the  common  stock,  may 
be  able  to  do  something  for  Christ.  If  we  cannot  launch 
the  ship  alone,  we  can  at  least  lend  a  hand  at  the  ropes, 
where  others  are  pulling  too. 

The  slothful  servant  is  deprived  of  the  gift  which  he  had 
not  used.  That  looks  hard,  and  often  draws  forth  remon- 
strances, or  at  least  wonder.  But  we  see  it  here,  and  we 
shall  see  it  yonder.  Christ  states  a  law  of  human  experience 
which  works  everywhere.  Used  faculties  grow;  unused 
ones  decay.  But  how  can  gifts  so  personal  as  those  which 
the  servants  have,  be  transferred  ?  Obviously  the  language 
must  be  interpreted  with  some  allowance  for  parabolic  form. 
It  may  suffice  to  say  that  the  deprivation  of  the  idler  makes 
the  rewards  of  the  diligent  the  more  conspicuous,  and  the 
honour  of  their  delegated  rule  the  more  signal.  But  the 
solemn  law  which  closes  the  words  about  the  slothful  man, 
makes  certain  the  blissful  growth  of  heaven,  and  the  pro- 
gressive stripping  of  the  rejected.  How  far  that  deprivation 
of  unused  capacities  may  go  we  cannot  tell.  There  may 
be  only  as  much  of  the  man  left  as  will  be  conscious  of 
existence  and  of  loss.     It  is  a  dread  prospect. 

The  parable  is  not  complete  with  the  rewards  and 
retribution  of  the  servants.  As  we  have  seen,  its  purpose 
was  to  portray  the  course  of  events  which  must  precede  the 
appearance  of  the  kingdom,  and  the  stern  judgment  which 
should  inaugurate  it.  In  fact,  it  is  the  programme  of  the 
world's  history  till  the  end,  and  the  enemies  are  as  impor- 
tant, though  not  as  conspicuous,  a  part  of  the  whole  as  the 
servants. 

They  represent  primarily  the  Jews,  but  it  is  surely  an 
incongruous  thrusting  of  history  into  parable  to  take  the 
terrible  vengeance  on  them,  which  is  the  very  last  act  of  the 


246  The  Gospel  of  St.  Luke.     [Chap.  xix.  1 1-27. 

king  after  he  has  returned,  as  meaning  nothing  more  than 
the  destruction  of  Jerusalem.  Surely  the  "  slaying  "  here  is 
more  terrible  than  physical  death.  It  points  to  that  same 
awful  retribution  of  hatred  and  opposition  to  the  King  of 
which  the  New  Testament  is  full.  That  expression,  "  before 
me,"  leads  us  tremblingly  to  think  of  "  everlasting  destruc- 
tion from  the  presence  of  the  Lord." 


LESSON   XXXVI. 


A  new  kind  of  King. 

St.  Luke  xix.  37-48. 


37.  "And  when  He  was  come 
nigh,  even  now  at  the  descent 
of  the  mount  of  Olives,  the  whole 
multitude  of  the  disciples  began 
to  rejoice  and  praise  God  with  a 
loud  voice  for  all  the  mighty  works 
that  they  had  seen  ; 

38.  Saying,  Blessed  be  the 
King  that  cometh  in  the  name  of 
the  Lord  :  peace  in  heaven,  and 
glory  in  the  highest. 

39.  And  some  of  the  Pharisees 
from  among  the  multitude  said 
unto  Him,  Master,  rebuke  Thy 
disciples. 

40.  And  He  answered  and  said 
unto  them,  I  tell  you  that,  if  these 
should  hold  their  peace,  the 
stones  would  immediately  cry 
out. 

41.  And  when  He  was  come 
near,  He  beheld  the  city,  and 
wept  over  it. 

42.  Saying,  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day, 
the  things  which  belong  unto  thy 
peace  !  but  now  they  are  hid  from 
thine  eyes. 


43.  For  the  days  shall  come 
upon  thee,  that  thine  enemies 
shall  cast  a  trench  about  thee, 
and  compass  thee  round,  and 
keep  thee  in  on  every  side, 

44.  And  shall  lay  thee  even 
with  the  ground,  and  thy  children 
within  thee ;  and  they  shall  not 
leave  in  thee  one  stone  upon  an- 
other; because  thou  knewest  not 
the  time  of  thy  visitation. 

45.  And  He  went  into  the  tem- 
ple, and  began  to  cast  out  them 
that  sold  therein,  and  them  that 
bought ; 

46.  Saying  unto  them.  It  is 
written,  My  house  is  the  house  ot 
prayer  :  but  ye  have  made  it  a 
den  of  thieves. 

47.  And  He  taught  daily  in 
the  temple.  But  the  chief  priests 
and  the  scribes  and  the  chief  of 
the  people  sought  to  destroy 
Him, 

48.  And  could  not  find  what 
they  might  do  :  for  all  the  people 
were  very  attentive  to  hear 
Him." 


H 


tion,  and  almost  eagerness,  impelled  His  firm  and 
swift  steps  up  the  steep,  weary  road !     Mark  tells  that  the 

247 


248  The  Gospel  of  St.  Luke.     [Chap.  xix.  37-48. 

disciples  followed,  "  amazed  " — as  they  well  might  be — at 
the  unusual  haste,  and  strange  preoccupation  on  the  face,  set 
as  a  flint. 

Luke  takes  no  notice  of  the  stay  at  Bethany  and  the  sweet 
seclusion  which  soothed  Jesus  there.  He  dwells  only  on  the 
assertion  of  royalty,  which  stamped  an  altogether  unique 
character  on  the  remaining  hours  of  Christ's  life. 

I.  The  narrative  brings  into  prominence  Christ's  part  in 
originating  the  triumphal  entry  (vers.  30-34).  He  sent  for 
the  colt  with  the  obvious  intention  of  stimulating  the  people 
to  just  such  a  demonstration  as  followed. 

As  to  the  particulars,  we  need  only  note  that  the  most 
obvious  explanation  of  His  knowledge  of  the  circumstances 
tha.  the  messengers  would  encounter,  is  that  it  was  super- 
natural. Only  one  other  explanation  is  possible  ;  namely, 
that  the  owners  of  the  animals  were  secret  disciples,  with 
whom  our  Lord  had  arranged  to  send  for  it,  and  had  settled 
a  sign  and  countersign  by  which  they  would  know  His 
messengers.     But  that  is  a  less  natural  explanation. 

Note  the  remarkable  blending  of  dignity  and  poverty  in 
"  The  Lord  hath  need  of  him."  It  asserts  sovereign  author- 
ity and  absolute  rights,  and  it  confesses  need  and  penury. 
He  is  a  King,  but  He  has  to  borrow  even  a  colt  to  make  His 
triumphal  entry  on.  Though  He  was  rich,  for  our  sakes 
He  became  poor. 

Jesus  then  deliberately  brought  about  His  public  entry. 
He  thereby  acts  in  a  way  perfectly  unlike  His  whole  previous 
course.  And  He  stirs  up  popular  feelings  at  a  time  when  they 
were  specially  sensitive,  by  reason  of  the  approaching  pass- 
over  and  its  crowds.  Formerly  He  had  avoided  the  danger 
which  He  now  seems  to  court,  and  had  gone  up  to  the  feast 
"as  it  were  in  secret."  But  it  was  fitting  that  once,  for  the 
last  time,  He  should  assert  before  the  gathered  Israel  that 
He  was  their  King,  and  should  make  a  last  appeal.    Formerly 


Less.  XXXVI.]         A  new  kind  of  King. 


249 


He  had  sought  to  avoid  attracting  the  attention  of  the  rulers  ; 
now  He  knows  that  the  end  is  near,  and  deliberately  makes 
Himself  conspicuous,  though — or  we  might  say  because — 
He  knew  that  thereby  He  precipitated  His  death. 

The  nature  of  His  dominion  is  as  plainly  taught  by  the 
humble  pomp  as  is  its  reality.  A  pauper  King,  who  makes 
His  public  entrance  into  His  city  mounted  on  a  borrowed 
ass,  with  His  followers'  clothes  for  a  saddle,  attended  by 
a  shouting  crowd  of  poor  peasants,  who  for  weapons  or 
banners  had  but  the  branches  plucked  from  other  people's 
trees,  was  a  new  kind  of  king. 

We  do  not  need  Matthew's  quotation  of  the  prophet's 
vision  of  the  meek  King  coming  to  Zion  on  an  ass,  to  under- 
stand the  contrast  of  this  kingdom  with  such  a  dominion  as 
that  of  Rome,  or  of  such  princes  as  the  Herods.  Gentleness 
and  peace,  a  sway  that  rests  not  on  force  nor  wealth,  are 
shadowed  in  that  rustic  procession  and  the  pathetic  poverty 
of  its  leader,  throned  on  a  borrowed  colt,  and  attended,  not 
by  warriors  or  dignitaries,  but  by  poor  men  unarmed,  and 
saluted,  not  with  the  blare  of  trumpets,  but  with  the  shouts 
of  joyful,  though,  alas  !  fickle  hearts. 

H.  We  have  the  humble  procession  with  the  shouting  dis- 
ciples and  the  background  of  hostile  spies.  The  disciples 
eagerly  caught  at  the  meaning  of  bringing  the  colt,  and 
threw  themselves  with  alacrity  into  what  seemed  to  them 
preparation  for  the  public  assertion  of  royalty,  for  which 
they  had  long  been  impatient.  Luke  tells  us  that  they  Hfted 
Jesus  on  to  the  seat  which  they  hurriedly  prepared,  while 
some  spread  their  garments  in  the  way, — the  usual  homage 
to  a  king : 

"Ride  on  triumphantly;    behold,  we  lay 
Our  lusts  and  proud  wills  in  thy  way." 

How  different  the  vision  of  the  future  in  their  minds  and 
His !    They  dreamed  of  a  throne  ;  He  knew  it  was  a  cross. 


250  The  Gospel  of  St.  Luke.     [Chap.  xix.  37-48. 

Round  the  southern  shoulder  of  OHvet  they  came,  and, 
as  the  long  line  of  the  temple  walls,  glittering  in  the  sun- 
shine across  the  valley,  burst  on  the  view,  and  their  approach 
could  be  seen  from  the  city,  they  broke  into  loud  accla- 
mations, summoning,  as  it  were,  Jerusalem  to  welcome  its 
King. 

Luke's  version  of  their  chant  omits  the  Jewish  colouring 
which  it  has  in  the  other  Gospels,  as  was  natural,  in  view  of 
His  Gentile  readers.  Christ's  royalty  and  Divine  commission 
are  proclaimed  from  a  thousand  throats,  and  then  up  swells 
the  shout  of  praise,  which  echoes  the  angels'  song  at  Beth- 
lehem, and  ascribes  to  His  coming  power  to  make  peace  in 
heaven  with  an  else  alienated  world,  and  thus  to  make  the 
Divine  glory  blaze  with  new  splendour  even  in  the  highest 
heavens. 

Their  song  was  wiser  than  they  knew,  and  touched  the 
deepest,  sweetest  mysteries  of  the  unity  of  the  Son  with  the 
Father,  of  reconciliation  by  the  blood  of  His  cross,  and  of 
the  new  lustre  accruing  to  God's  name  thereby,  even  in  the 
sight  of  principalities  and  powers  in  heavenly  places.  They 
meant  none  of  these  things,  but  they  were  unconscious 
prophets.  Their  shouts  died  away,  and  their  faith  was 
almost  as  short-lived.  With  many  of  them,  it  withered  be- 
fore the  branches  which  they  waved. 

High-wrought  emotion  is  a  poor  substitute  for  steady  con- 
viction. But  cool,  unemotional  recognition  of  Christ  as  King 
is  as  unnatural.  If  our  hearts  do  not  glow  with  loyal  love, 
nor  leap  up  to  welcome  Him  ;  if  the  contemplation  of  His 
work  and  its  issues  on  earth  and  in  heaven  does  not  make 
our  dumb  tongues  sing, — we  have  need  to  ask  ourselves  if 
we  believe  at  all  that  He  is  the  King  and  Saviour  of  all  and 
of  us.  There  were  cool  observers  there,  and  they  make 
the  foil  to  the  glad  enthusiasm.  Note  that  these  Pharisees, 
mingling  in  the  crowd,  have  no  title  for  Jesus  but  "  Teacher." 


Less.  XXXVI.]  A  new  kind  of  King.  251 

He  is  no  King  to  them.  To  those  who  regard  Jesus  but  s 
a  human  teacher,  the  acclamations  of  those  to  whom  He  is 
King  and  Lord  always  sound  exaggerated. 

People  with  no  depth  of  religious  life  hate  religious  emo- 
tion, and  are  always  seeking  to  repress  it.  A  very  tepid  wor- 
ship is  warm  enough  for  them.  Formalists  detest  genuine 
feeling.  Propriety  is  their  ideal.  No  doubt,  too,  these 
croakers  feared  that  this  tumult  might  come  to  formidable 
size,  and  bring  down  Pilate's  heavy  hand  on  them. 

Christ's  answer  is  probably  a  quoted  proverb.  It  implies 
His  entire  acceptance  of  the  character  which  the  crowd 
ascribed  to  Him,  His  pleasure  in  their  praises,  and,  in  a  wider 
aspect,  His  vindication  of  outbursts  of  devout  feeling,  which 
shock  ecclesiastical  martinets  and  formalists. 

HI.  We  see  the  sorrowing  King  plunged  in  bitter  grief  in 
the  very  hour  of  His  triumph.  Who  can  venture  to  speak  of 
that  infinitely  pathetic  scene  ?  The  fair  city,  smiling  across 
the  glen,  brings  before  His  vision  the  awful  contrast  of  its 
lying  compassed  by  armies  and  in  ruins.  He  hears  not  the 
acclamation  of  the  crowd.  "  He  wept,"  or,  rather,  "  wailed," 
— for  the  word  does  not  imply  tears  so  much  as  cries.  That 
sorrow  is  a  sign  of  His  real  manhood,  but  it  is  also  a  part  of 
His  revelation  of  the  very  heart  of  God.  The  form  is  human, 
the  substance  Divine.  The  man  weeps  because  God  pities. 
Christ's  sorrow  does  not  hinder  His  judgments.  The  woes 
which  wring  His  heart  will  nevertheless  be  inflicted  by  Him. 
Judgment  is  His  "  strange  work,"  alien  from  His  desires ; 
but  it  is  His  work.  The  eyes  which  are  as  a  flame  of  fire 
are  filled  with  tears,  but  their  glance  burns  up  the  evil. 

Note  the  yearning  in  the  unfinished  sentence,  "  If  thou 
hadst  known."  Note  the  decisive  closing  of  the  time  of 
repentance.  Note  the  minute  prophetic  details  of  the 
siege,  which,  if  ever  they  were  spoken,  are  a  distinct  proof 
of  His  all-seeing  eye.     And  from  all  let  us  fix  in  our  hearts 


252  The  Gospel  of  St.  Luke.    [Chap.  xix.  37-48, 

the  conviction  of  the  pity  of  the  judge,  and  of  the  judgment 
by  the  pitying  Christ. 

IV.  We  have  Christ's  exercise  of  sovereign  authority  in 
His  Father's  house.  Luke  gives  but  a  summary  in  verses 
45-48,  dwelling  mainly  on  two  points.  First  he  tells  of 
casting  out  the  traders.  Two  things  are  brought  out  in  the 
compressed  narrative, — the  fact,  and  the  Lord's  vindication 
of  it.  As  to  the  former,  it  was  fitting  that  at  the  end  of 
His  career,  as  at  the  beginning,  He  should  cleanse  the 
temple.  The  two  events  are  significant  as  His  first  and 
last  acts.  The  second  one,  as  we  gather  from  the  other 
evangelists,  had  a  greater  severity  about  it  than  the  first. 

The  need  for  a  second  purifying  indicated  how  sadly 
transient  had  been  the  effect  of  the  first,  and  was  thus 
evidence  of  the  depth  of  corruption  and  formalism  to  which 
the  religion  of  priests  and  people  had  sunk.  Christ  had 
come  to  cleanse  the  temple  of  the  world's  religion,  to  banish 
from  it  mercenaries  and  self-interested  attendants  at  the 
altar,  and,  in  a  higher  application  of  the  incident,  to  clear 
away  all  the  degradations  and  uncleannesses  which  are 
associated  with  worship  everywhere  but  in  His  Church,  and 
which  are  ever  seeking,  like  poisonous  air,  to  find  their  way 
in  thither  also,  through  any  unguarded  chink. 

The  vindication  of  the  act  is  in  right  royal  style.  The 
first  cleansing  was  defended  by  Him  by  pointing  to  the 
sanctity  of  "  My  Father's  house  ; "  the  second,  by  claiming 
it  as  "  My  house."  The  rebuke  of  the  hucksters  is  sterner 
the  second  time.  The  profanation,  once  driven  out  and 
returning,  is  deeper ;  for  whereas,  in  the  first  instance,  it 
had  made  the  temple  "a  house  of  merchandise,"  in  the 
second  it  turned  it  into  a  "  den  of  robbers."  Thus  evil 
assumes  a  darker  tint,  like  old  oak,  by  lapse  of  time,  and 
swiftly  becomes  worse,  if  rebuked  and  chastised  in  vain. 

The  second  part  of  this  summary  puts  in  sharp  contrast 


Less.xxxvL]         A  new  kind  of  King.  253 

three  things, — Christ's  cahn  courage  in  continuous  teaching 
in  the  temple,  the  growing  bitter  hatred  of  the  authorities, 
who  drew  in  their  train  the  men  of  influence  holding  no 
office,  and  the  eager  hanging  of  the  people  on  His  words, 
which  baffled  the  murderous  designs  of  the  rulers.  The 
same  intentional  publicity  as  in  the  entrance  is  obvious. 
Jesus  knew  that  His  hour  was  come,  and  willingly  presents 
Himself  a  sacrifice.  Meekly  and  boldly  He  goes  on  the 
appointed  way.  He  sees  all  the  hate  working  round  Him, 
and  lets  it  work.  The  day's  task  of  winning  some  from 
impending  ruin  shall  still  be  done.  So  should  His  servants 
live,  in  patient  discharge  of  daily  duty,  in  the  face  of  death, 
if  need  be. 

The  enemies,  who  heard  His  words  and  found  in  thera 
only  food  for  deeper  hatred,  may  warn  us  of  the  possibilities 
of  antagonism  to  Him  that  lie  in  the  heart,  and  of  the 
terrible  judgment  which  they  dr&g  down  on  their  own  heads, 
who  hear,  unmoved,  His  daily  teaching,  and  see,  unrepen- 
tant, His  dying  love.  The  crowd  that  listened,  and,  in  less 
than  a  week,  yelled  "  Crucify  Him  ! "  may  teach  us  to  take 
heed  how  we  hear,  and  to  beware  of  evanescent  regard  for 
His  teaching,  which,  if  it  do  not  consolidate  into  resolved 
and  thorough-going  acceptance  of  His  work  and  submission 
to  His  rule,  will  certainly  cool  into  disregard,  and  may 
harden  into  hate. 


LESSON   XXXVII. 
The  Vins-dressers  who  Wanted  to  be  Owners. 


St.  Luke  xx.  9-19. 


9.  "Then  began  He  to  speak 
to  the  people  this  parable ;  A 
certain  man  planted  a  vineyard, 
and  let  it  forth  to  husbandmen, 
and  went  into  a  far  country  for 
a  long  time. 

10.  And  at  the  season  he  sent 
a  servant  to  the  husbandmen, 
that  they  should  give  him  of  the 
fruit  of  the  vineyard  :  but  the 
husbandmen  beat  him,  and  sent 
him  away  empty. 

11.  And  again  he  sent  another 
servant :  and  they  beat  him  also, 
and  entreated  him  shamefully, 
and  sent  him  away  empty. 

12.  And  again  he  sent  a  third  : 
and  they  wounded  him  also,  and 
cast  him  out. 

13.  Then  said  the  lord  of  the 
vineyard.  What  shall  I  do  ?  I 
will  send  my  beloved  son  :  it 
may  be  they  will  reverence  him 
when  they  see  him. 

14.  But  when  the  husbandmen 
saw    him,  they  reasoned  among 


themselves,  saying,  This  is  the 
heir  :  come,  let  us  kill  him,  that 
the  inheritance  may  be  our's. 

15.  So  they  cast  him  out  of 
the  vineyard,  and  killed  him. 
What  therefore  shall  the  lord  of 
the  vineyard  do  unto  them  ? 

16.  He  shall  come  and  destroy 
these  husbandmen,  and  shall  give 
the  vineyard  to  others.  And  when 
they  heard  it,  they  said,  God  forbid. 

17.  And  He  beheld  them,  and 
said,  What  is  this  then  that  is 
written,  The  stone  which  the 
builders  rejected,  the  same  is 
become  the  head  of  the  corner  ? 

18.  Whosoever  shall  fall  up- 
on that  stone  shall  be  broken  ; 
but  on  whomsoever  it  shall  fall, 
it  will  grind  him  to  powder. 

19.  And  the  chief  priests  and 
the  scribes  the  same  hour  sought 
to  lay  hands  on  Him ;  and  they 
feared  the  people:  for  they  per- 
ceived that  He  had  spoken  this 
parable  against  them." 


THE  severity  of  our  Lord's  tone  in  these  last  days  of 
His  ministry  was,  like  the  publicity  of  His  entrance 
into  Jerusalem,  deliberately  adopted,  in  order  to  bring  the 
long  conflict  with  unbelief  to  an  issue.     This  parable  had 

254 


Less.  XXXVII.]  The  Vine-dressers.  255 

an  important  share  in  determining  the  murderous  resolves 
of  the  rulers  (ver.  19).  And  no  wonder;  for  its  scathing 
summary  of  the  past,  its  indictment  of  His  listeners,  and  its 
threatenings,  must  have  lashed  opposition  to  fury.  We 
may  gather  its  teachings  into  three  main  points  : 

I.  Note  the  husbandman  and  the  servants.  The  begin- 
ning of  the  parable  is  almost  a  quotation  from  Isaiah,  and 
would  recall  his  "  song  touching  the  vineyard."  That  song 
had  its  interpretation  attached,  and  it  interpreted  the 
transparent  parable.  The  facts  underlying  the  representa- 
tion are  :  God's  institution  of  the  theocracy ;  the  giving  of 
law  and  sacrifice,  of  land  and  protection,  and  whatever 
besides  the  nation  needed  for  bringing  forth  fruit  of 
devotion  and  holiness  ;  the  temporary  cessation  of  miracle, 
and  special  manifestations  of  God's  presence,  after  the 
establishment  of  the  people  in  their  possessions ;  the 
mission  of  the  prophets,  who  came  to  summon  Israel  to  the 
life  becoming  their  privileges ;  and  the  rejection  of  these 
Divine  messengers. 

Luke  touches  the  preparation  of  the  vineyard  more  lightly 
than  Matthew,  and  diverges  from  him  also  in  arranging  the 
mission  of  the  servants  in  three  divisions,  and  in  limiting 
their  evil  treatment  to  a  climatic  series  of  assaults — "  beat," 
"  handled  shamefully,"  "  wounded  and  cast  forth  "—short 
of  the  extremity  of  murder.  It  is  needless  to  inquire  what 
particular  acts  are  meant,  or  whether  any  distinction  is 
intended  between  sets  of  prophets.  The  latter  is  extremely 
improbable,  in  view  of  the  difference  in  the  number  of  the 
embassies  according  to  the  accounts  of  Matthew  and  of 
Luke. 

Of  more  importance  is  it  to  note  the  dark  picture,  ^iven 
by  unerring  Wisdom,  of  the  history  of  the  nation  from  the 
beginning.  Unrelieved  gloom  covers  it,  and  Stephen  was 
but  following  in  Christ's  steps  when  he  charged  the  nation, 


256  The  Gospel  of  St.  Luke.       [Chap.  xx.  9-19. 

as  a  whole,  with  one  undeviating  course  of  resistance  to  the 
whole  body  of  God's  messengers.  Here  the  crime  of  the 
ruling  classes  is  uppermost  in  our  Lord's  words  ;  but  these 
had  always  found  the  people  ready  to  dance  to  their  piping, 
and  be  the  tools  of  their  hate. 

Mark  the  unity  of  the  successive  generations,  as  repre- 
sented by  the  husbandmen  being  the  same  throughout. 
Descendants  are  but  too  apt  to  do  as  their  fathers  did,  and, 
when  they  do,  the  accumulated  guilt  of  centuries  lies  on 
them,  and  the  slow-gathering  avalanche  of  judgment  is 
loosed  at  last  to  thunder  down  on  their  heads. 

Privileges  given  are  given  that  the  recipients  may  bring 
God  the  fruit.  We  get  nothing  merely  that  we  may  enjoy 
it,  or  plume  ourselves  on  our  superior  enlightenment  or 
advantages,  but  in  order  that  we  may  render  fruit  of  love 
and  service,  of  trust  and  righteousness.  But  human  nature 
repeats  in  all  ages  and  Churches  the  Jewish  rulers'  crime, 
and  is  proud  of  privileges  and  forgets  the  resulting  duties. 
The  world  and  the  Church  generally  pay  just  such  wages  to 
their  prophets  as  Israel  did.  Stoning  and  sawing  asunder 
have  gone  out  of  fashion,  but  let  a  messenger  of  God  seek 
to  awake  a  degenerate  and  worldly  Church  to  self-sacrifice 
and  real  devotion,  and  he  will  get  the  modern  version  of 
the  old  reception. 

II.  The  parable  goes  on  to  show  us  the  husbandmen 
and  the  son  (vers.  13-15).  The  lord  of  the  vineyard's 
words  (ver.  13)  represent  him  as  deliberating  doubtfully, 
and  making  an  experiment,  uncertain  as  to  its  issue.  How 
can  such  a  representation  accord  with  God's  knowledge? 
We  may  easily  lose  ourselves  in  metaphysical  puzzles  as  to 
the  Divine  fore-knowledge,  about  which  men  are  usually 
the  more  confident  the  less  they  have  pondered  ;  but  the 
fact  remains  that  the  patient  love  of  God  is  not  worn  out  by 
frequent  failures,  but  still  goes  on  to  plead  with  and  woo  the 


Less.  XXXVII.]  The  Vine-dressers.  257 

rebellious,  trying  stronger  attractions  as  their  distance 
increases,  just  as  if  He  "  hoped  all  things,"  and  could  not 
give  up  the  expectation  that  His  long-suffering  may  win 
them  to  repentance. 

The  representation  is,  no  doubt,  accommodated  to  the 
necessities  of  the  parable  and  the  limitations  of  human 
conceptions ;  but  it  at  least  sets  forth  most  pathetically  the 
unwearied  efforts  of  God's  love,  and  recognises  the  terrible 
fact  of  human  freedom  as  capable  of  thwarting  all  these. 

The  self-consciousness  of  Jesus  is  wonderfully  witnessed 
by  the  broad  distinction  which  He  draws  between  Himself 
and  all  the  other  messengers.  They  are  servants ;  He  is 
the  "beloved  Son."  That  name  cannot  be  merely  the 
synonym  for  Messiah,  nor  refer  to  His  earthly  office;  for 
the  relation  which  it  expresses  existed  before  the  lord  of 
the  vineyard  said,  "  I  will  send."  This  entirely  incidental 
and  unexplained  assumption,  by  Jesus,  of  a  title  so  august, 
and  a  dignity  so  far  above  all  prophets,  either  lifts  Him  to 
the  level  of  divinity,  or  sinks  Him  beneath  the  level  of 
wise  and  modest  religious  teachers.  The  husbandmen's 
"  reasoning  with  themselves  "  suggests  two  questions  ;  Did 
the  rulers  know  that  Jesus  was  the  Christ  ?  Did  they  seek 
to  kill  Him  that  they  might  continue  undisturbed  in  their 
prerogatives  ?  "  If  ye  were  blind  ye  would  have  no  sin." 
"  Brethren,  I  wot  that  through  ignorance  ye  did  it,  as  did 
also  your  rulers."  But  the  ignorance  which  absolves  from 
blame  must  be  complete,  involuntary,  disturbed  by  no 
gleams  which,  followed,  would  have  led  out  of  the  cavern 
into  the  sunshine. 

Christ's  contemporaries  had  knowledge  enough  to  have 
led  them  to  more,  and  they  were  criminal  in  that  they 
stifled  dawning  convictions  and  hardened  themselves  against 
plain  facts.  Jesus  is  here  dragging  into  light  thoughts  which 
the  rulers  had  never  articulately  spoken  to  themselves,  but 

17 


258  The  Gospel  of  St.  Luke.       [Chap.  xx.  9-19. 

which  were  none  the  less  motives,  though  unavowed,  and 
perhaps  unsuspected.  Many  an  uneasy  doubt  had  been 
crushed,  many  a  conviction  quenched.  The  lesson  for  us 
is,  to  make  sure  that  we  are  true  to  faint  glimmers  of  light, 
and  that  we  are  not  the  slaves  of  motives  which  we  dare  not 
put  into  words. 

Certainly  the  rulers'  motive  was  mainly  the  retention  of 
their  own  prerogatives,  which  they  felt  Jesus  was  likely  to 
destroy.  He  attacked  their  learning  as  cobwebs  and  trifling, 
their  practice  as  self-righteousness,  their  authority  as  null. 
That  was  enough  to  settle  their  attitude,  no  matter  what  His 
virtue,  wisdom,  miraculous  power,  or  manifest  devotion. 
Are  there  no  people  nowadays  who  would  be  as  tenacious  in 
their  grip  of  privileges,  and  as  hostile  to  any  hand  that  struck 
at  these  ?  So  we  come  to  the  tragic  close.  Mark  especially 
the  majestic  calmness  with  which  our  Lord  foretells  His 
death.     He  is  ready  for  the  cross,  which  is  now  so  near. 

HI.  The  parable  closes  with  the  husbandmen  and  the 
returning  lord  of  the  vineyard,  to  which  is  appended  a  still 
more  severe  threatening  and  closer  application  (vers.  15-18). 
According  to  Mark  and  Luke,  Christ  answers  His  own 
question.  The  threatening  of  judgment  comes  most 
naturally  from  His  lips.  His  part  in  that  retribution  is,  for 
the  present,  veiled ;  but  the  same  event  which  is  here 
spoken  of  as  the  coming  of  the  lord  of  the  vineyard  is 
elsewhere  spoken  of  as  the  coming  of  the  Son  of  man.  The 
Father  hath  committed  all  judgment  to  the  Son. 

The  rejection  of  Jesus  is  the  crowning  sin,  even  because 
His  mission  is  God's  last  appeal,  and  the  only  thing  left  is  to 
punish.  The  deceitfulness  of  sin  is  shown  by  this  terrible 
irony  of  retributive  providence,  whereby  the  act  that  was 
prompted  by  desire  to  grasp  the  inheritance  for  their  own 
casts  these  men  out  of  it.  It  is  Matthew,  not  Luke,  as 
might  have  been  expected,  who  makes  the  transference  of 


Less.  xxxviL]  The  Vine-dressers.  259 

the  vineyard  to  another  "  nation "  prominent,  while  our 
evangelist,  whose  "  universalism "  is  sometimes  supposed 
to  warp  his  narrative,  passes  it  by.  There  is  danger  of 
exaggerating  the  special  standpoint  of  each  Gospel,  to  the 
detriment  of  the  historical  value  of  each  and  the  substantial 
unity  of  all. 

The  ruler's  exclamation  "  God  forbid  !  "  looks  as  if  some 
inkling  of  Christ's  meaning  was  dawning  on  them,  else  the 
fate  of  the  husbandmen  would  scarcely  have  called  out  such 
fervent  deprecation.  They  half  consciously  put  the  cap  on, 
and,  like  the  rest  of  us,  are  more  anxious  to  escape  conse- 
quences than  to  avoid  sins.  What  they  should  have  said 
was,  "  God  be  merciful  to  us  sinners,"  and  what  they  should 
have  done  was  to  have  welcomed  the  Son,  and  rendered  the 
fruit  which  He  came  seeking  in  vain.  More  or  less  formal 
prayers  deprecatory  of  judgment  are  useless  while  the 
course  that  drags  down  judgment  is  persisted  in. 

Jesus  sharpens  His  warnings  still  more,  that  their  point 
may  pierce  some  conscience.  That  steady  gaze  of  His 
which  Luke  records  was  stern  and  all-searching,  but  loving 
and  pleading  too.  The  "then"  of  His  answer  implies 
"  Your  wish  that  it  may  not  be  so  is  vain,  and  the  judgment 
is  certain ;  for  it  is  thus  written."  The  figure  is  changed, 
but  the  meaning  is  the  same. 

Whatever  was  the  occasion  of  the  psalm,  Jesus  here  lays 
His  hand  on  it,  and  claims  it  as  speaking  of  Him.  Lower, 
typical  meanings  it  no  doubt  had,  and  was  rooted  in  some 
unknown  historical  fact ;  but  for  us  its  meaning  is  fixed  by 
Him.  There  are  other  prophecies  about  the  foundation- 
stone,  and  the  stone  cut  out  without  hands,  which  are  all 
smelted  together  here  to  teach  the  one  great  truth,  that 
Jesus  Christ  is  the  foundation  (and,  subordinately,  that  He 
is  the  bond  of  union  between  the  two  divergent  walls, 
which  represent  Jew  and  Gentile)  laid  by  God ;  and  though 


26o  The  Gospel  of  St.  Luke.       [Chap.  xx.  9-19. 

rejected  by  those  to  whom  the  task  of  building  up  God's 
house  had  been  entrusted,  still  is  in  history  and  fact  what 
He  was  from  of  old  intended  to  be.  The  husbandmen's 
killing  of  the  Son  is  not  the  end  of  the  Son.  God's  purpose 
works  through  opposing  agents,  and  is  accomplished  by 
apparent  defeat.  If,  then,  opposition  is  futile,  judgment  is 
sure.  What  can  become  of  the  builders  who  flung  the 
foundation-stone  aside,  when  it  is  set  in  its  place  ?  Nothing 
but  destruction.  So  our  Lord's  last  words  give  grave 
warning  to  us  all,  and  declare  the  universal  law  regulating 
the  relations  to  Him  of  all  men  who  hear  the  gospel. 

They  embrace  two  cases.  To  fall  on  the  stone  while  it 
lies  passive  on  the  ground  is  to  be  broken.  That  points  to 
the  harm  and  loss  that  befall  unbeUevers  now  and  here. 
No  man  rejects  Jesus  without  hurting  Himself  But  what 
will  happen  when  the  stone,  lifted  high,  begins  to  move  ? 
It  must  crush  whatever  lies  in  its'  path.  That  is  what  will 
befall  unbelievers,  when  He  comes  again  for  judgment.  He 
is  either  a  stone  of  stumbling  and  a  rock  of  offence,  or  the 
sure  foundation  on  which,  building,  we  shall  never  be 
confounded. 


LESSON  XXXVIII. 


The  Lord's  Supper. 

St.  Luke  xxii.  7-20. 


7.  "  Then  came  the  day  of  un- 
leavened bread,  when  the  pass- 
over  must  be  killed. 

8.  And  He  sent  Peter  and 
John,  saying,  Go  and  prepare  us 
the  passover,  that  we  may  eat. 

9.  And  they  said  unto  Him, 
Where  wilt  thou  that  we  pre- 
pare? 

10.  And  He  said  unto  them, 
Behold,  when  ye  are  entered  in- 
to the  city,  there  shall  a  man 
meet  you,  bearing  a  pitcher  of 
water  ;  follow  him  into  the  house 
where  he  entereth  in. 

11.  And  ye  shall  say  unto  the 
goodman  of  the  house,  The  Mas- 
ter saith  unto  thee.  Where  is  the 
guestchamber,  where  1  shall  eat 
the  passover  with  My  disciples  ? 

12.  And  he  shall  shew  you  a 
large  upper  room  furnished : 
there  make  ready. 

13.  And  they  went,  and  found 
as  He  had  said  unto  them  :  and 
they  made  ready  the  passover. 

14.  And   when   the  hour  was 


come,     He   sat    down,    and    the 

twelve  apostles  with  Him. 

15.  And  He  said  unto  them, 
With  desire  I  have  desired  to 
eat  this  passover  with  you  before 
I  suffer  : 

16.  For  I  say  unto  you,  I  will 
not  any  more  eat  thereof,  until 
it  be  fulfilled  in  the  kingdom  of 
God. 

17.  And  He  took  the  cup,  and 
gave  thanks,  and  said.  Take  this, 
and  divide  it  among  yourselves  : 

18.  For  I  say  unto  you,  I  will 
not  drink  of  the  fruit  of  the  vine, 
until  the  kingdom  of  God  shall 
come. 

19.  And  He  took  bread,  and 
gave  thanks,  and  brake  it,  and 
gave  unto  them,  saying.  This  is 
My  body  which  is  given  for 
you  :  this  do  in  remembrance 
of  Me. 

20.  Likewise  also  the  cup 
after  supper,  saying,  This  cup 
is  the  new  testament  in  My 
blood,  which    is   shed   for  you.' 


PAUL  had  his  account  of  the  Last  Supper  direct  from 
Christ.     I^uke  apparently  had  his  from  Paul,  so  that 
the  variations  from  Matthew  and  Mark  are  invested  with 

261 


262  The  Gospel  of  St.  Luke.     [Chap.  xxii.  7-20. 

singular  interest,  as  probably  traceable  to  the  Lord  of  the 
feast  Himself.  Our  lesson  has  three  sections, — the  prepara- 
tion, the  revelation  of  Christ's  heart,  and  the  institution  of 
the  rite. 

I.  The  Preparation. — Peculiar  to  Luke  are  the  names  of 
the  disciples  entrusted  with  it,  and  the  representation  of  the 
command,  as  preceding  the  disciples'  question  "  Where  ?  " 
The  selection  of  Peter  and  John  indicates  the  confidential 
nature  of  the  task,  which  comes  out  still  more  plainly  in  the 
singular  directions  given  to  them.  Luke's  order  of  com- 
mand and  question  seems  more  precise  than  that  of  the 
other  Gospels,  as  making  our  Lord  the  originator  instead 
of  merely  responsive  to  the  disciples'  suggestion. 

How  is  the  designation  of  the  place  which  Christ  gives  to 
be  understood  ?  Was  it  supernatural  knowledge,  or  was  it 
the  result  of  previous  arrangement  with  the  "  goodman  of 
the  house  "  ?  Most  probably  the  latter ;  for  he  was  in  so 
far  a  disciple  that  he  recognised  Jesus  as  "  the  Master,"  and 
was  glad  to  have  Him  in  his  house,  and  the  chamber  on 
the  roof  was  ready  "  furnished  "  when  they  came.  Why  this 
mystery  about  the  place?  The  verses  before  our  lesson 
tell  the  reason. 

Judas  was  listening,  too,  for  the  answer  to  "  Where  ? " 
thinking  that  it  would  give  him  the  "  opportunity  "  which 
he  sought  "  to  betray  Him  in  the  absence  of  the  multitude." 
Jesus  had  much  to  say  to  His  disciples,  and  needed  the 
quiet  hours  in  the  upper  room,  and  therefore  sent  away  the 
two  with  directions  which  revealed  nothing  to  the  others. 
If  He  had  told  the  group  where  the  house  was,  the  last 
supper  might  never  have  been  instituted,  nor  the  precious 
farewell  words,  the  holy  ofhohes  of  John's  Gospel,  ever  been 
spoken.  Jesus  takes  precautions  to  delay  the  cross.  He 
takes  none  to  escape  it,  but  rather  sets  Himself  in  these  last 
days  to  bring  it  near.     The  variety  in  His  action  means  no 


Less.  XXXVIII.]         The  Lord's  Supper.  263 

change  in  His  mind,  but  both  modes  are  equally  the  result 
of  His  self-forgetting  love  to  us  all.  So  He  sends  away 
Peter  and  John  with  sealed  orders,  as  it  were,  and  the  greedy 
ears  of  the  traitor  are  balked,  and  none  know  the  appointed 
place  till  Jesus  leads  them  to  it.  The  two  did  not  come 
back,  but  Christ  guided  the  others  to  the  house,  when  the 
hour  was  come. 

II.  Verses  14-18  give  a  glimpse  into  Christ's  heart  as  He 
partook,  for  the  last  time,  of  the  passover.  He  discloses 
His  earnest  desire  for  that  last  hour  of  calm  before  He  went 
out  to  face  the  storm,  and  His  vision  of  the  future  feast  in 
the  perfect  kingdom.  That  desire  touchingly  shows  His 
brotherhood  in  all  our  shrinking  from  parting  with  dear 
ones,  and  in  our  treasuring  of  the  last  sweet,  sad  moments  of 
being  together.  That  was  a  true  human  heart,  "  fashioned 
alike  "  with  ours,  which  longed  and  planned  for  one  quiet 
hour  before  the  end,  and  found  some  bracing  for  Gethsemane 
and  Calvary  in  the  sanctities  of  the  upper  room.  But  the 
desire  was  not  for  Himself  only.  He  wished  to  partake  of 
that  passover,  and  then  to  transform  it  for  ever,  and  to  leave 
the  new  rite  to  His  servants. 

Our  Lord  evidently  ate  of  the  passover ;  for  we  cannot  sup- 
pose that  His  words  in  verse  15  relate  to  an  ungratified  wish  ; 
but,  as  evidently,  that  eating  was  finished  before  He  spoke. 
We  shall  best  conceive  the  course  of  events  if  we  suppose 
that  the  earlier  stages  of  the  paschal  ceremonial  were  duly 
attended  to,  and  that  the  Lord's  Supper  was  instituted  in 
connection  with  its  later  parts.  We  need  not  discuss  what 
was  the  exact  stage  at  which  our  Lord  spoke  and  acted  as  in 
verses  15-17.  It  is  sufficient  to  note  that  in  them  He  gives 
what  He  does  not  taste,  and  that,  in  giving,  His  thoughts 
travel  beyond  all  the  sorrow  and  death  to  reunion  and  per- 
fected festal  joys.  These  anticipations  solaced  His  heart 
in  that  supreme  hour.     "  For  the  joy  that  was  set  before 


264  The  Gospel  of  St.  Luke.     [Chap.  xxii.  7-20. 

Him  "  He  "  endured  the  cross,"  and  this  was  the  crown  of 
His  joy,  that  all  His  friends  should  share  it  with  Him,  and 
sit  at  His  table  in  His  kingdom. 

The  prophetic  aspect  of  the  Lord's  Supper  should  never 
be  left  out  of  view.  Jt  is  at  once  a  feast  of  memory  and  of 
hope,  and  is  also  a  symbol  for  the  present,  inasmuch  as  it 
represents  the  conditions  of  spiritual  life  as  being  partici- 
pation in  the  body  and  blood  of  Christ.  This  is  where  Paul 
learned  his  "  till  He  come  " ;  and  that  hope  which  filled  the 
Saviour's  heart  should  ever  fill  ours  when  we  remember  His 
death. 

HI.  Verses  19  and  20  record  the  actual  institution  of  the 
Lord's  Supper.  Note  its  connection  with  the  rite  which  it 
transforms.  The  passover  was  the  memorial  of  deliverance, 
the  very  centre  of  Jewish  ritual.  It  was  a  family  feast,  and 
our  Lord  took  the  place  of  the  head  of  the  household.  That 
solemnly  appointed  and  long-observed  memorial  of  the  de- 
liverance which  made  a  mob  of  slaves  into  a  nation  is  trans- 
figured by  Jesus,  who  calls  upon  Jew  and  Gentile  to  forget 
the  venerable  meaning  of  the  rite,  and  remember  rather  His 
work  for  all  men.  It  is  strange  presumption  thus  to  brush 
aside  the  passover,  and  in  effect  to  say,  "I  abrogate  a  Divinely 
enjoined  ceremony,  and  breathe  a  new  meaning  into  so  much 
of  it  as  I  retain."  Who  is  He  who  thus  tampers  with  God's 
commandments  ?  Surely  He  is  either  One  having  a  co- 
ordinate authority,   or But  perhaps  the  alternative  is 

best  left  unspoken. 

The  separation  of  the  symbols  of  the  body  and  blood 
plainly  indicates  that  it  is  the  death  of  Jesus,  and  that  a 
violent  one,  which  is  commemorated.  The  double  symbol 
carries  in  both  its  parts  the  same  truth,  but  with  differences. 
Both  teach  that  all  our  hopes  are  rooted  in  the  death  of 
Jesus,  and  that  the  only  true  life  of  our  spirits  comes  from 
participation  in  His  death,  and  thereby  in  His  life.     But  in 


Less.  XXXVIII.]         The  Lord's  Supper.  265 

addition  to  this  truth  common  to  both,  the  wine,  which  repre- 
sents His  blood,  is  the  seal  of  the  "  new  covenant."  Again 
we  mark  the  extraordinary  freedom  with  which  Christ  handles 
the  most  sacred  parts  of  the  former  revelation,  putting  them 
aside  as  He  wills,  to  set  Himself  in  their  place.  He  de- 
clares, by  this  rite,  that  through  His  death  a  new  "  covenant " 
comes  into  force  as  between  God  and  man,  in  which  all  the 
anticipations  of  prophets  are  more  than  realised,  and  sins 
are  remembered  no  more,  and  the  knowledge  of  God  becomes 
the  blessing  of  all,  and  a  close  relationship  of  mutual  pos- 
session is  established  between  God  and  us,  and  His  laws 
are  written  on  loving  hearts  and  softened  wills. 

Nor  is  even  this  all  the  meaning  of  that  cup  of  blessing ; 
for  blood  is  the  vehicle  of  life,  and  whoso  receives  Christ's 
blood  on  his  conscience,  to  sprinkle  it  from  dead  works, 
therein  receives,  not  only  cleansing  for  the  past,  but  a  real 
communication  of  "  the  Spirit  of  life  "  which  was  "  in  Christ " 
to  be  the  life  of  His  life,  so  as  that  he  can  say,  "  I  live ;  yet 
not  I,  but  Christ  liveth  in  me."  Nor  is  even  this  all  -,  for 
as  wine  is,  all  the  world  over,  the  emblem  of  festivity,  so 
this  cup  declares  that  to  partake  of  Christ  is  to  have  a  fountain 
of  joy  in  ourselves,  which  yet  has  a  better  source  than  our- 
selves. Nor  is  this  all ;  for  "  this  cup  "  is  prophecy  as  well 
as  memorial  and  symbol,  and  shadows  the  new  wine  of  the 
kingdom  and  the  marriage  supper  of  the  Lamb. 

"  This  is  My  body  "  could  not  have  meant  to  the  hearers, 
who  saw  Him  sitting  there  in  bodily  form,  anything  but  "  this 
is  a  symbol  of  my  body."*     It  is  but  the  common  use  of  the 

*  Note. — The  meaning  of  these  words  is  in  dispute  among  Chris- 
tians, and  it  has  been  for  centuries.  One  view  of  them  is  talcen  by 
the  Romish  and  Greek  Churches,  another  by  the  Lutherans,  and  yet 
several  other  views  by  different  bodies  of  Protestant  Christians.  Dr. 
McLaren  will  be  understood  as  stating  his  personal  views  at  this 
point,  rather  than  as  declaring  a  view  universally  accepted  by  Chris- 
tians.— The  Editor. 


266  The  Gospel  of  St.  Luke.     [Chap.  xxii.  7-20. 

word  in  explaining  a  figurative  speech  or  act.  "  The  field  is 
the  world;  the  tares  are  the  children  of  the  wicked  one  ;  the 
reapers  are  the  angels," — and  so  in  a  hundred  cases. 

Luke  alone  preserves  for  us  the  command  to  "  do  this," 
which  at  once  establishes  the  rite  as  meant  to  be  perpetual, 
and  defines  the  true  nature  of  it.  It  is  a  memorial,  and,  if  we 
are  to  take  our  Lord's  own  explanation,  only  a  memorial. 
There  is  nothing  here  of  sacramental  efficacy,  but  simply  the 
loving  desire  to  be  remembered,  and  the  condescending  en- 
trusting of  some  power  to  recall  Him  to  these  outward  sym- 
bols. Strange  that,  if  the  communion  were  so  much  more, 
as  the  sacramentarian  theory  makes  it,  the  feast's  own  Founder 
should  not  have  said  a  word  to  hint  that  it  was. 

And  how  deep  and  yet  lowly  an  insight  into  His  hold  on 
our  hearts  the  institution  of  this  ordinance  shows  Him  to 
have  had  !  The  Greek  is,  literally,  "  In  order  to  my  remem- 
brance." He  knew  that — strange  and  sad  as  it  may  seem, 
and  impossible  as,  no  doubt,  it  did  seem  to  the  disciples — we 
should  be  in  constant  danger  of  forgetting  Him  ;  and  there- 
fore, in  this  one  case,  He  enlists  sense  on  the  side  of  faith, 
and  trusts  to  these  homely  memorials  the  recalling  to  our 
treacherous  memories  of  His  dying  love.  He  wished  to  live 
in  our  hearts,  and  that  for  the  satisfaction  of  His  own  love  and 
for  the  deepening  of  ours. 

The  Lord's  Supper  is  a  standing  evidence  of  Christ's  own 
estimate  of  where  the  centre  of  His  work  lies.  We  are  to 
remember  His  death.  Why  should  it  be  selected  as  the 
chief  treasure  for  memory,  unless  it  was  something  altogether 
different  from  the  death  of  other  wise  teachers  and  bene- 
factors ?  If  it  were  in  His  case  what  it  is  in  all  others,  the 
end  of  their  activity  for  blessing,  and  no  part  of  their  mes- 
sage to  the  world,  what  need  is  there  for  the  Lord's  Supper, 
and  what  meaning  is  there  in  it  if  Christ's  death  were  not  the 
sacrifice  for  the  world's  sin  ?     Surely  no  view  of  the  signi- 


Less.  XXXVIII.]         The  Lord's  Supper.  267 

ficance  and  purpose  of  the  Cross  but  that  which  sees  in  it 
the  propitiation  for  the  world's  sins  accounts  for  this  rite. 
A  Christianity  which  strikes  the  atoning  death  of  Jesus  out 
of  its  theology  is  sorely  embarrassed  to  find  a  worthy  mean- 
ing for  His  dying  command,  "This  do  in  remembrance 
of  Me." 

But  if  the  breaking  of  the  precious  alabaster  box  of  His 
body  was  needful  in  order  that  "  the  house  "  might  be  "  filled 
with  the  odour  of  the  ointment,"  and  if  His  death  was  the 
indispensable  condition  of  pardon  and  impartation  of  His 
life,  then  "  wheresoever  this  gospel  shall  be  preached  in  the 
whole  world,  there,"  as  its  vital  centre,  shall  His  death  be  pro- 
claimed, and  this  rite  shall  speak  of  it  for  a  memorial  of  Him 
and  "  show  the  Lord's  death  till  He  come." 


LESSON   XXXIX. 


Parting  Counsels  and  Warnings. 

St.  Luke  xxii.  24-37. 


24.  "And  there  was  also  a 
strife  among  them,  which  of  them 
should  be  accounted  the  greatest. 

25.  And  He  said  unto  them, 
The  kings  of  the  Gentiles  exer- 
cise lordship  over  them  ;  and  they 
that  exercise  authority  upon  them 
are  called  benefactors. 

26.  But  ye  shall  not  be  so : 
but  he  that  is  greatest  among 
you,  let  him  be  as  the  younger ; 
and  he  that  is  chief,  as  he  that 
doth  serve. 

27.  For  whether  is  greater,  he 
that  sitteth  at  meat,  or  he  that 
serveth  ?  is  not  he  that  sitteth  at 
meat  ?  but  I  am  among  you  as 
he  that  serveth. 

28.  Ye  are  they  which  have 
continued  with  Me  in  My  temp- 
tations. 

29.  And  I  appoint  unto  you  a 
kingdom,  as  My  Father  hath 
appointed  unto  Me ; 

30.  That  ye  may  eat  and  drink 
at  My  table  in  My  kingdom,  and 
sit  on  thrones  judging  the  twelve 
tribes  of  Israel. 

31.  And  the  Lord  said,  Simon, 
Simon,    behold,    Satan   hath  de- 


sired to  have  you,  that  he  may 
sift  you  as  wheat. 

32.  But  I  have  prayed  for  thee, 
that  thy  faith  fail  not :  and  when 
thou  art  converted,  strengthen 
thy  brethren. 

33.  And  he  said  unto  Him, 
Lord,  I  am  ready  to  go  with  Thee, 
both  into  prison,  and  to  death. 

34.  And  He  said,  I  tell  thee, 
Peter,  the  cock  shall  not  crow 
this  day,  before  that  thou  shalt 
thrice  deny  that  thou  knowest  Me. 

35.  And  He  said  unto  them, 
When  I  sent  you  without  purse, 
and  scrip,  and  shoes,  lacked  ye 
any  thing  ?  And  they  said, 
Nothing. 

36.  Then  said  He  unto  them, 
But  now,  he  that  hath  a  purse, 
let  him  take  it,  and  likewise  his 
scrip  :  and  he  that  hath  no  sword, 
let  him  sell  his  garment,  and  buy 
one. 

37.  For  I  say  unto  you,  that 
this  that  is  written  must  yet 
be  accomplished  in  Me,  And  he 
was  reckoned  among  the  trans- 
gressors :  for  the  things  concern- 
ing Me  have  an  end." 


IT  was  a  strange  and  yet  intelligible  strife  which  broke  the 
solemnities  of  the  Last  Supper.     Probably  its  immedi- 
ate  occasion  was  the   unwillingness  of  each   to   play   the 

268 


Less.  XXXIX.]    Parting  Counsels  and  Warnings.  269 

servant's  part  in  washing  the  other's  feet,  which  our  Lord 
ended  by  doing  it  Himself.  But,  in  any  case,  the  fact  that 
the  disciples  at  such  an  hour  not  only  questioned  which 
was  the  traitor,  but  quarrelled,  perhaps  in  consequence  of 
that  very  question,  which  was  the  greater,  discloses  the 
imperfection  of  their  sympathy  with  their  Lord,  and  might 
well  have  brought  rebuke  and  the  expression  of  disappoint- 
ment from  Him. 

The  gentle  teaching  with  which  He  seeks  to  instruct, 
without  a  word  as  to  His  pained  heart,  is  a  wonderful 
revelation  of  the  unconquerable  patience  of  Jesus  with  us, 
His  slow  scholars  and  imperfectly  loving  friends.  That 
patience  is  exercised  on  the  throne,  as  truly  as  in  the  upper 
room.  The  sayings  of  our  Lord  in  this  lesson  cover  many 
topics,  and  can  scarcely  be  brought  under  any  one  title. 
Parting  words,  when  much  has  to  be  said,  and  time  to  say 
it  is  short,  are  naturally  thus  miscellaneous,  but  all  refer 
to  the  condition  of  the  disciples  in  the  impending  storm, 
which  is  to  burst  as  soon  as  they  pass  from  the  shelter  of 
that  quiet  hour. 

I.  Christ  lays  down  the  law  of  greatness  in  His  kingdom 
on  earth,  and  the  dignities  of  His  kingdom  in  heaven. 
Rank  in  His  kingdom  is  the  exact  opposite  of  what  it  is  in 
the  world.  There  its  prerogative  is  to  exercise  "  dominion," 
and  the  name  of  "  benefactor  "  is  given  in  hollow  flattery 
to  rulers,  though  they  are  scourges  and  tyrants.  The 
world's  lie  witnesses  to  the  true  nature  and  purpose  of 
authority,  and  it  is  the  Church's  truth.  Doing  good  is  the 
royal  crown.  Service  is  greatness,  and  greatness  is  service. 
Such  is  the  law  of  Christ's  Church,  because  such  is  the 
secret  of  Christ's  life ;  and  His  Church  lives  only  by 
participation  of  His  life,  which  must  necessarily  unfold 
itself  in  it  as  it  does  in  Him. 

No  doubt,  the  antithesis   between  sitting  at  meat  and 


270  The  Gospel  of  St.  Luke.    [Chap.  xxii.  24-37. 

serving  is  most  forcible,  if  we  see  in  "  I  am  among  you  as 
he  that  serveth  '  reference  to  His  girding  Himself  with  the 
towel  and  taking  the  basin.  If  so,  I.uke  and  John  beauti- 
fully explain  each  other.  But,  whether  it  be  so  or  not,  our 
Lord  here  grounds  the  law  for  us  on  His  own  example. 
The  Highest  has  stooped  lowest.  His  rule  is  by  service 
and  for  service.  Therefore,  if  we  have  drunk  in  of  His 
spirit,  and  have  been  made  victorious  over  self  by  the 
power  of  His  self-sacrificing  love,  we  shall  regard  all  our 
superiority  over  others  as  an  obligation  to  help  them,  and 
use  it,  not  to  feed  miserable,  paltry  vanity,  or  to  get  for 
ourselves  comforts  and  attention,  but  for  the  good  of  others. 

The  professing  Church  has  a  great  deal  to  learn  yet  of 
the  meaning  of  these  solemn  words,  for  there  is  as  much 
striving  of  worldly  ambition,  and  as  great  repugnance  to 
take  a  menial  place,  among  so-called  Christians  to-day  as 
ever  were  shown  in  the  upper  room.  We  think  the  words 
very  beautiful,  and  many  of  us,  in  our  hearts,  regard  them 
as  just  a  trifle  quixotic  and  overstrained.  At  any  rate, 
we  live  as  if  we  did. 

So  far  as  the  disciples'  strife  was  right,  our  Lord  responds 
to  it,  and  meets  legitimate  longings  for  a  place  in  His 
kingdom,  in  verses  28,  29.  How  beautifully  that  acknow- 
ledgment, "  Ye  are  they  which  have  continued  with  Me  in 
My  temptations,"  shows  Christ's  longing  for  sympathy,  and 
the  pain  to  Him  of  loneliness  ! 

Note,  in  the  words,  the  tempted  Christ,  all  whose  life 
was  temptation,  though  the  wilderness  at  the  beginning, 
and  the  garden  at  the  close,  witnessed  the  keenest  assaults. 
Note  the  solitary  Christ,  who  clings  to  these  men  as  if 
finding  some  alleviation  of  His  terrible  loneliness,  even  in 
their  half-unintelligent  company  and  weak  love.  Note  the 
grateful  Christ,  who  recognises  the  fidelity  even  of  the  men 
who  so  sadly  failed  to  sympathise  with  Him,  and  were  so 


Less.  XXX J X.]    Parting  Counsels  and  Warnings.  271 

soon  to  desert  Him.  He  is  thankful  even  for  the  drop  of 
impure  water  which  their  friendship  lays  on  His  lips. 

Note  the  promise  of  reward.  Some  superfine  moralists 
tell  us  that  the  regard  for  heavenly  happiness  is  a  very  low 
motive.  What  a  pity  that  Jesus  did  not  know  that  lofty 
morality !  He  recognises  the  desire,  and  promises  to  fulfil 
it.  What  extraordinary  promises  from  the  lips  of  a  Man 
within  a  few  hours  of  His  death  as  a  criminal  !  He  claims 
the  power  to  determine  men's  destiny  ;  He  asserts  His  own 
dominion.  Who  is  He,  that  He  should  give  away  king- 
doms in  this  fashion  ?  Had  He  any  right  to  do  so,  and, 
if  He  had,  what  was  His  right  ? 

He  casts  His  promise  into  two  forms, — the  table  and 
the  thrones.  The  former  points  to  the  meal  at  which  they 
were  sitting,  and  turns  its  sorrow  into  joy.  From  it  He 
went  out  to  die,  and  they  to  forsake  Him,  to  deny  Him,  to 
lament  Him  as  lost  for  ever.  From  that  other  table  they 
shall  go  no  more  out.  Many  a  prophecy  and  parable 
converge  to  illustrate  this  promise,  which  speaks  of  that 
future  as  repose,  full  satisfaction  of  all  capacities  and  desires, 
festivity  and  society.  The  thrones,  on  the  other  hand, 
point  to  participation  in  His  kingly  authority.  The  law  for 
our  kingship  there  shall  be  the  same  as  that  which  He  has 
just  laid  down  for  it  here.  Then,  as  now,  dignity  shall 
mean  service,  in  higher  forms  and  on  a  wider  scale  than  we 
can  dream  of  now,  but  still  service.  What  further  glory  is 
intended  by  the  judicial  office  here  attributed  to  the  saints. 
we  must  wait  for  experience  to  teach.  Enough  that  it  shall 
be  the  result  of  union  with  Jesus  the  King  and  Judge, 
whereby  all  His  servants,  partaking  of  His  life,  shall  in 
some  unknown  manner  share  His  offices  and  be  invested 
with  His  dignity. 

n.  The  vain  warning  to  self-confidence.  The  sudden 
transition  to  Peter  may  have  been  occasioned  by  the  word 


272  The  Gospel  of  St.  Luke.    [Chap.  xxii.  24-37. 

"  temptations  "  in  verse  28,  or  by  the  departure  of  Judas, 
into  whom  Satan  had  entered.  The  same  enemy  who  had 
conquered  the  traitor,  was  threatening  all  ("you,"  plural), 
and  especially  one.  Christ  foresees  and  forewarns, — proof 
at  once  of  Divine  knowledge  and  love.  The  emphatic 
repetition  of  his  name  calls  for  Peter's  special  attention, 
and  seeks  to  shake  his  self-complacency.  "  Simon  "  warns 
him  of  his  weakness,  and  of  the  danger  of  relapsing  to  the 
old,  simply  human  character. 

The  warning  thus  impressively  introduced  falls  into  three 
parts, — the  disclosure  of  the  impending  assault  and  assail- 
ant, the  majestic  intervention  of  Jesus  as  the  victorious 
antagonist  of  the  evil  power,  and  the  glimpse  of  future  duty 
and  blessing  as  the  result  of  fall  and  recovery.  It  augurs 
little  reverence  for  Christ  to  treat  these  words  as  mere 
metaphor  or  accommodation  to  popular  error.  They  are 
enigmatical  and  incomplete,  as  all  references  to  that  dread 
subject  are  ;  but  they  seem  clearly  to  imply  the  reality  of 
an  evil  personality,  who  desires  to  wreck  all  good  effort,  and 
to  blast  every  Christ-loving  heart,  and  turn  out  of  the  way 
all  Christ-following  feet. 

The  limitation  of  his  power  is  also  taught.  His  malig- 
nity cannot  shake  his  sieve  without  God's  permission.  He 
is  held  in  a  leash,  which  he  loathes,  but  cannot  break.  It 
is  the  doctrine  of  the  prologue  to  Job  endorsed  by  Jesus, 
and  it  should  be  accepted  by  us.  It  is  but  a  glimpse  into 
the  dark  world,  but  it  reveals  a  truth  as  to  all  Christ's 
servants  which  may  well  make  us  self-distrustful.  Jesus 
presents  Himself  to  Peter's  faith  and  ours  as  more  than  a 
match  for  the  enemy.  He  is  our  Intercessor,  and  prays 
with  special  and  discriminating  earnestness  for  the  one 
who  is  in  most  danger.  What  did  He  pray  ?  Not  that  the 
aposde  might  be  spared  the  trial,  but  that  his  faith  might 
not  die  out.     Was  His  prayer  then  in  vain,  since  Peter  fell  ? 


Less.  XXXIX.]    Parting  Counsels  and  Warnings.  273 

By  no  means ;  for,  though  his  faith  was  eclipsed  for  the 
moment,  it  did  not  fail  in  the  long  run.  So  we  may  be 
sure  that,  the  more  we  need  Christ's  intercession  and 
intervention,  the  more  it  is  put  forth  for  us ;  and,  though 
our  feet  may  stumble,  recovery  is  possible  by  the  power  of 
His  restoring  arm  and  the  efficacy  of  His  pleading  voice. 

The  defence  of  the  soul  in  temptation  and  its  recovery 
are  blessedly  set  forth  here.  The  future  happy  results  of 
the  lessons  learned  in  fall  and  recovery  are  taught  in  the 
last  clause  of  the  warning.  Peter  was  sifted  ;  but  it  was  the 
chaff,  not  the  wheat,  that  was  got  rid  of.  His  fall  and 
restoration  purified  him  of  his  rashness,  his  self-confidence, 
his  love  of  being  foremost,  and  prepared  him  to  be  more 
helpful  to  his  brethren.  A  good  man's  falls  make  him 
better  when  repented  of  and  forgiven  and  remembered; 
and  Satan's  sifting  does  the  opposite  of  the  sifter's  intention, 
and  the  same  as  the  Master's  winnowing. 

It  is  the  height  of  folly  and  rashness  to  neglect  Christ's 
warnings ;  but  Peter  ventures  it,  so  sure  of  himself  is  he. 
His  readiness  to  follow  to  the  death  was  sincere ;  but  how 
little  he  knew,  or  we  know,  the  power  of  unfelt  temptation,  or 
the  weakness  of  untried  faith  !  Trust  no  feelings  or  resolves. 
Despise  no  dangers,  nor  neglect  any  warnings,  and  rely  on 
Christ  alone.     "  Hold  Thou  me  up,  and  I  shall  be  safe." 

in.  In  the  last  section  of  the  lesson  the  disciples  are 
warned  that  a  new  order  of  things  for  them  is  at  hand, 
requiring  their  own  providence  and  effort,  in  new  measure. 
The  laws  regulating  their  earlier  mission  are  formally  re- 
pealed, and,  in  the  prospect  of  Christ's  departure,  they  and 
all  the  succeeding  ages  of  the  Church  are  summoned  to  add 
to  their  faith  the  wise  use  of  ordinary  means  of  provision 
and  defence.  The  time  for  going  out  without  purse  or  scrip 
is  over.  To  do  so  now  is  not  faith,  but  disobedience 
To   provide   purse  and  wallet  is   not   "  worldliness,"  but 

x8 


274  The  Gospel  of  St.  Luke.    [chap.  xxii.  24-37. 

obedience.  A  present  Christ  enjoins  bare  reliance  on  Him ; 
a  present-absent  Christ  enjoins  reh'ance  and  effort. 

Did  He  mean  the  injunction  about  the  sword  to  be  taken 
literally?  If  He  did  He  contradicts  all  the  rest  of  His 
teaching,  and  destroys  the  force  of  His  own  demonstration 
to  Pilate  that  His  kingdom  was  not  of  this  world.  If  His 
utterances  seem  contradictory,  is  it  more  reasonable  that 
the  many  should  determine  the  meaning  of  the  one,  or  the 
opposite  ?  If  He  meant  the  disciples  to  take  His  words  as 
they  did  take  them,  would  He  have  said  that  "  two  swords  " 
were  "enough"?  A  hopeful  armoury  to  fight  the  world 
with  ! 

The  precept  but  puts  in  parabolic  form  the  thought  that 
for  the  future  His  servants  had  to  use  their  own  arms  to 
protect  their  own  heads,  since  He  would  be  no  more  with 
them  j  but  that  He  who  sent  them  forth  as  lambs  in  the 
midst  of  wolves,  and  taught  that  the  weapon  for  His 
followers  was  the  copy  of  His  own  all-suffering  patience, 
departs  from  the  whole  tenor  of  His  example  and  teaching 
here  seems  to  me  incredible. 

Why  is  this  new  order  of  things  to  come  to  pass  ?  Verse 
37  answers,  "  For  I  say  unto  you,"  etc.  If  He  is  to  be 
reckoned  among  the  transgressors.  His  servants,  too,  will  be 
the  objects  of  the  world's  hostility  and  misconstruction. 
To  expect  the  world  to  help  the  Church  is  to  be  blind  to 
the  relations  between  them,  which  copy  those  between  the 
world  and  Christ.  To  take  help  from  the  world's  scrip  or 
wallet  or  sword,  is  to  sin  against  the  very  spirit  of  the  order 
which  Christ  has  established.  Mark,  too,  the  recurrence 
here  of  that  imperative  "  must "  to  which  Jesus  willingly 
bowed.  It  moulded  His  Hfe ;  and  He  went  to  Calvary  as 
obeying  the  necessity,  which  was  created  by  redeeming 
love,  and  accepted  unfalteringly,  by  His  filial  obedience 
and  resolve  to  save. 


LESSON   XL. 


Gethsemane. 

St.  Luke  xxii.  39-53. 


39.  "  And  He  came  out,  and 
went,  as  He  was  wont,  to  the 
mount  of  Olives;  and  His  dis- 
ciples also  followed  Him. 

40.  And  when  He  was  at  the 
place,  He  said  unto  them,  Pray 
that  ye  enter  not  into  temptation. 

41.  And  He  was  withdrawn 
from  them  about  a  stone's  cast, 
and  kneeled  down,  and  prayed, 

42.  Saying,  Father,  if  Thou  be 
willing,  remove  this  cup  from  Me  : 
nevertheless  not  My  will,  but 
Thine,  be  done. 

43.  And  there  appeared  an 
angel  unto  Him  from  heaven, 
strengthening  Him. 

44.  And  being  in  an  agony  He 
prayed  more  earnestly :  and  His 
sweat  was  as  it  were  great  drops 
of  blood  falling  down  to  the 
ground. 

45.  And  when  He  rose  up  from 
prayer,  and  was  come  to  His 
disciples.  He  found  them  sleeping 
for  sorrow, 

46.  And  said  unto  them.  Why 
sleep  ye  ?  rise  and  pray,  lest  ye 
enter  into  temptation. 


47.  And  while  He  yet  spake, 
behold  a  multitude,  and  he  that 
was  called  Judas,  one  of  the 
twelve,  went  before  them,  and 
drew  near  unto  Jesus  to  kiss  Him. 

48.  But  Jesus  said  unto  him, 
Judas,  betrayest  thou  the  Son  of 
man  with  a  kiss  ? 

49.  When  they  which  were 
about  Him  saw  what  would  fol- 
low, they  said  unto  Him,  Lord, 
shall  we  smite  with  the  sword  ? 

50.  And  one  of  them  smote  the 
servant  of  the  high  priest,  and 
cut  off  his  right  ear. 

51.  And  Jesus  answered  and 
said,  Suffer  ye  thus  far.  And  He 
touched  his  ear,  and  healed  him. 

52.  Then  Jesus  said  unto  the 
chief  priests,  and  captains  of  the 
temple,  and  the  elders,  which 
were  come  to  Him,  Be  ye  come 
out,  as  against  a  thief,  with 
swords  and  staves  ? 

53.  When  I  was  daily  with 
you  in  the  temple,  ye  stretched 
forth  no  hands  against  Me  :  but 
this  is  your  hour,  and  the  power 
of  darkness." 


"  T)UT  off  thy  shoes  from  off  thy  feet."     Cold  analysis 

X      is  out  of  place  here,  where  the  deepest  depth  of  a 

Saviour's  sorrows  is  partly  disclosed,  and  we  see  Him  bowing 

275 


276  The  Gospel  of  St.  Luke.    [Chap.  xxH.  39-53. 

His  head  to  the  waves  and  billows  that  went  over  Him,  for 
our  sakes.  Luke*s  account  is  much  condensed,  but  contains 
some  points  peculiar  to  itself.  It  falls  into  two  parts, — the 
solemn  scene  of  the  agony,  and  the  circumstance  of  the 
arrest. 

I.  We  look  with  reverent  awe  and  thankfulness  at  that 
soul-subduing  picture  of  the  agonising  and  submissive  Christ 
which  Luke  briefly  draws.  Think  of  the  contrast  between  the 
joyous  revelry  of  the  festival-keeping  city  and  the  sadness  of 
the  little  company  which  crossed  the  Kedron  and  passed 
beneath  the  shadow  of  the  olive-trees  into  the  moonlit  garden. 
Jesus  needed  companions  there  ;  but  He  needed  solitude 
still  more.  So  He  is  "  parted  from  them  "  ;  but  Luke  alone 
tells  us  how  short  the  distance  was, — "  as  it  were  a  stone's 
throw,*'  and  near  enough  for  the  disciples  to  see  and  hear 
something  before  they  slept. 

That  clinging  to  and  separation  from  His  humble  friends 
gives  a  wonderful  glimpse  into  Christ's  desolation  then.  And 
how  beautiful  is  His  care  for  them,  even  at  that  supreme 
hour,  which  leads  to  the  injunction  twice  spoken,  at  the  be- 
ginning and  end  of  His  own  prayers,  that  they  should  pray, 
not  for  Him,  but  for  themselves.  He  never  asks  for  men's 
prayers,  but  He  does  for  their  love.  He  thinks  of  His  suffer- 
ings as  temptation  for  the  disciples,  and  for  the  moment  for- 
gets His  own  burden  in  pointing  them  the  way  to  bear  theirs. 
Did  self-oblivious  love  ever  shine  more  gloriously  in  the 
darkness  of  sorrow  ? 

Luke  omits  the  threefold  withdrawal  and  return,  but  notes 
three  things, — the  prayer,  the  angel  appearance,  and  the 
physical  effects  of  the  agony.  The  essentials  are  all  pre- 
served in  his  account.  The  prayer  is  truly  "  the  Lord's 
prayer,"  and  the  perfect  pattern  for  ours.  Mark  the  grasp  of 
God's  FatherhoDi,  which  is  at  once  appeal  and  submission. 
So  should  all  prayei  begin,  with  the  thought,  at  all  events, 


Less.  XL.]  Gethsemane.  277 

whether  with  the  word  "  Father  "  or  no.  Mark  the  desire 
that  "  this  cup  "  should  pass.  The  expression  shows  how 
vividly  the  impending  sufferings  were  pictured  before  Christ's 
eye.  The  keenest  pains  of  anticipation,  which  makes  so  large 
a  part  of  so  many  sorrows,  were  felt  by  Him.  He  shrank 
from  His  sufferings.  Did  He  therefore  falter  in  His  desire 
and  resolve  to  endure  the  cross  ?  A  thousand  times,  no  ! 
His  will  never  wavered,  but  maintained  itself  supreme  over 
the  natural  recoil  of  His  human  nature  from  pain  and  death. 
If  He  had  not  felt  the  cross  to  be  a  dread,  it  had  been  no 
sacrifice.  If  He  had  allowed  the  dread  to  penetrate  to  His 
will,  He  had  been  no  Saviour.  But  now  He  goes  before  us 
in  the  path  which  all  have,  in  their  degree,  to  travel,  and 
accepts  pain  that  He  may  do  His  work. 

That  acceptance  of  the  Divine  will  is  no  mere  "  If  it  must 
be  so,  let  it  be  so,"  much  as  that  would  have  been.  But  He 
receives  in  His  prayer  the  true  answer, — that  His  will  com- 
pletely comcides  with  the  Father's,  and  "  Mine  "  is  "  Thine." 
Such  contormity  of  our  wills  with  God's  is  the  highest  bless- 
ing of  prayer  and  the  true  deliverance.  The  cup  accepted  is 
sweet;  and,  though  flesh  may  shrink,  the  inner  self  consents, 
and,  in  consenting  to  the  pain,  conquers  it. 

Luke  alone  tells  of  the  ministering  angel ;  and,  according 
to  some  authorities,  the  forty-third  and  forty-fourth  verses 
are  spurious.  But,  accepting  them  as  genuine,  what  does  the 
angelic  appearance  teach  us  ?  It  suggests  pathetically  the 
latter  physical  prostration  of  Jesus.  Sensuous  religion  has 
dwelt  on  that  offensively,  but  let  us  not  rush  to  the  opposite 
extreme  and  ignore  it.  It  teaches  us  that  the  manhood  of 
Jesus  needed  the  communication  of  Divine  help  from  with- 
out as  truly  as  we  do.  The  difficulty  of  harmonising  that 
truth  with  His  Divine  nature  was  probably  the  reason  for  the 
omission  of  this  verse  in  some  manuscripts.  It  teaches  the 
true  answer  to   His  prayer,  as  so  often  to  ours;  namely, 


278  The  Gospel  of  St.  Luke.    [Chap.  xxii.  39-53. 

the  strength  to  bear  the  load,  not  the  removal  of  it.  It  is 
remarkable  that  the  renewal  of  the  solemn  "  agony  "  and  the 
intenser  earnestness  of  prayer  follow  the  strengthening  by 
the  angel. 

Increased  strength  increased  the  conflict  of  feeling,  and 
the  renewed  and  intensified  conflict  increased  the  earnestness 
of  the  prayer.  The  calmness  won  was  again  disturbed,  and 
a  new  recourse  to  the  source  of  it  was  needed.  We  stand 
reverently  afar  off,  and  ask,  not  too  curiously,  what  it  is  that 
falls  so  heavily  to  the  ground,  and  shines  red  and  wet  in  the 
moonlight.  But  the  question  irresistibly  rises.  Why  all  this 
agony  of  apprehension  ?  If  Jesus  Christ  was  but  facing  death 
as  it  presents  itself  to  all  men,  His  shrinking  is  far  beneath 
the  temper  in  which  many  a  man  has  fronted  the  scaff"old 
and  the  fire.  We  can  scarcely  save  His  character  for 
admiration,  unless  we  see  in  the  agony  of  Gethsemane 
something  much  more  than  the  shrinking  from  a  violent 
death,  and  understand  how  there  the  Lord  made  to  meet  on 
Him  the  iniquity  of  us  all.  If  the  burden  that  crushed  Him 
thus  was  but  the  common  load  laid  on  all  men's  shoulders. 
He  shows  unmanly  terror.  If  it  were  the  black  mass  of  the 
world's  sins,  we  can  understand  the  agony,  and  rejoice  to 
think  that  our  sins  were  there. 

II.  The  arrest.  Three  points  are  made  prominent, — the 
betrayer's  token,  the  disciples'  resistance,  the  reproof  of  the 
foes  ;  and  in  each  the  centre  of  interest  is  our  Lord's  words. 
The  sudden  bursting  in  of  the  multitude  is  graphically  repre- 
sented. The  tumult  broke  the  stillness  of  the  garden,  but  it 
brought  deeper  peace  to  Christ's  heart ;  for,  while  the  antici- 
pation agitated,  the  reality  was  met  with  calmness.  Blessed 
they  who  can  unmoved  front  evil,  the  foresight  of  which  shook 
their  souls  !  Only  they  who  pray  as  Jesus  did  beneath  the 
olives,  can  go  out  from  their  shadow,  as  He  did,  to  meet 
the  foe. 


Less.  XL.]  Gethsemane.  279 

The  first  of  the  three  incidents  of  the  arrest  brings  into 
strong  prominence  Christ's  meek  patience,  dignity,  calmness, 
and  eifort,  even  at  that  supreme  moment,  to  rouse  dormant 
conscience,  and  save  the  traitor  from  himself.  Judas 
probably  had  no  intention  of  anything  but  showing  the  mob 
their  prisoner  by  his  kiss  ;  but  he  must  have  been  far  gone 
in  insensibility  before  he  could  fix  on  such  a  sign.  It  was 
the  token  of  friendship  and  discipleship,  and  no  doubt  was 
customary  among  the  disciples,  though  we  never  hear  of 
any  lips  touching  Jesus  but  the  penitent  woman's,  which 
were  laid  on  His  feet,  and  the  traitor's.  The  worst  hypo- 
crisy is  that  which  is  unconscious  of  its  own  baseness. 

Every  word  of  Christ's  answer  to  the  shameful  kiss  is  a 
sharp  spear,  struck  with  a  calm  and  not  resentful  hand  right 
into  the  hardened  conscience.  There  is  wistful  tenderness 
and  a  remembrance  of  former  confidences  in  calling  Him  by 
name.  The  order  of  words  in  the  original  emphasises  the 
kiss,  as  if  Jesus  had  said,  "  Is  that  the  sign  you  have  chosen  ? 
Could  nothing  else  serve  you  ?  Are  you  so  dead  to  all 
feeling  that  you  can  kiss  and  betray  ?  "  The  Son  of  man 
flashes  on  Judas,  for  the  last  time,  the  majesty  and  sacred- 
ness  against  which  he  was  lifting  his  hand.  "  Betrayest 
thou,"  which  comes  last  in  the  Greek,  seeks  to  startle  by 
putting  into  plain  words  the  guilt,  and  so  to  rend  the  veil 
of  sophistications  in  which  the  traitor  was  hiding  his  deed 
from  himself  Thus  to  the  end  Christ  seeks  to  keep  him 
from  ruin,  and  with  meek  patience  resents  not  indignity,  but 
with  majestic  calmness  sets  before  the  miserable  man  the 
hideousness  of  his  act.  The  patient  Christ  is  the  same  now 
as  then,  and  meets  all  our  treason  with  pleading,  which  would 
fain  teach  us  how  black  it  is,  not  because  He  is  angry,  but 
because  He  would  win  us  to  turn  from  it.  Alas  that  so  often 
His  remonstrances  fall  on  hearts  as  wedded  to  their  sin  as 
was  Judas ! 


38o  The  Gospel  of  St.  Luke.    [Chap,  xxil  39-53. 

The  rash  resistance  of  the  disciples  is  recorded  chiefly  for 
the  sake  of  Christ's  words  and  acts.  The  anonymous  swords- 
man was  Peter,  and  the  anonymous  victim  was  Malchus,  as 
John  tells  us.  No  doubt  he  had  brought  one  of  the  two 
swords  from  the  upper  room,  and,  in  a  sudden  burst  of  anger 
and  rashness,  struck  at  the  man  nearest  him,  not  considering 
the  fatal  consequences  for  them  all  that  might  follow.  Peter 
could  manage  nets  better  than  swords,  and  missed  the  head, 
in  his  flurry  and  in  the  darkness,  only  managing  to  shear 
off  a  poor  slave's  ear.  When  the  Church  takes  sword  in 
hand,  it  usually  shows  that  it  does  not  know  how  to  wield  it, 
and  as  often  as  not  has  struck  the  wrong  man.  Christ  tells 
Peter  and  us,  in  His  word  here,  what  His  servants'  true 
weapons  are,  and  rebukes  all  armed  resistance  of  evil.  "  Suf- 
fer ye  thus  far  "  is  a  command  to  oppose  violence  only  by 
meek  endurance,  which  wins  in  the  long  run,  as  surely  as 
the  patient  sunshine  melts  the  thick  ice,  which  is  ice  still, 
though  pounded  with  a  hammer. 

If  "  thus  far "  as  His  own  seizure  and  crucifying  was  to 
be  "  suffered,"  where  can  the  breaking-point  of  patience 
and  non-resistance  be  fixed  ?  Surely  every  other  instance  of 
violence  and  wrong  lies  far  on  this  side  of  that  one.  The 
prisoner  heals  the  wound.  Wonderful  testimony  that  not 
inability  to  deliver  Himself,  but  willingness  to  be  taken,  gave 
Him  into  the  hands  of  His  captors  !  Blessed  proof  that  He 
lavishes  benefits  on  His  foes,  and  that  His  delight  is  to  heal 
all  wounds  and  stanch  every  bleeding  heart ! 

The  last  incident  here  is  Christ's  piercing  rebuke,  ad- 
dressed, not  to  the  poor,  ignorant  tools,  but  to  the  prime 
movers  of  the  conspiracy,  who  had  come  to  gloat  over  its 
success.  He  asserts  His  own  innocence,  and  hints  at  the 
preposterous  inadequacy  of  "  swords  and  staves  "  to  take 
Him.  He  is  no  "  robber,"  and  their  weapons  are  powerless, 
unless  He  wills.     He  recalls  His  uninterrupted  teaching  in 


Less.  XL.]  Gethsemane.  281 

the  temple,  as  if  to  convict  them  of  cowardice,  and  perchance 
to  bring  to  remembrance  His  words  there.  And  then,  with 
that  same  sublime  and  strange  majesty  of  calm  submission 
which  marks  all  His  last  hours,  he  unveils  to  these  furious 
persecutors  the  true  character  of  their  deed.  The  suffer- 
ings of  Jesus  were  the  meeting-point  of  three  worlds, — 
earth,  hell,  and  heaven.  "  This  is  your  hour."  But  it  was 
also  Satan's  hour,  and  it  was  Christ's  "  hour,"  and  God's. 
Man's  passions,  inflamed  from  beneath,  were  used  to  work 
out  God's  purpose ;  and  the  Cross  is  at  once  the  product  of 
human  unbelief,  of  devilish  hate,  and  of  Divine  mercy.  His 
sufferings  were  "  the  power  of  darkness." 

Mark  in  that  expression  Christ's  consciousness  that  He  is 
the  light,  and  enmity  to  Him  darkness.  Mark,  too.  His  meek 
submission,  as  bowing  His  head  to  let  the  black  flood  flow 
over  Him.  Note  that  Christ  brands  enmity  to  Him  as  the 
high-water  mark  of  sin,  the  crucial  instance  of  man's  dark- 
ness, the  worst  thing  ever  done.  Mark  the  assurance  that 
animated  Him,  that  the  eclipse  was  but  for  an  "  hour."  The 
victory  of  the  darkness  was  brief,  and  it  led  to  the  eternal 
triumph  of  the  Light.  By  dying  He  is  the  death  of  death. 
This  Jonah  inflicts  deadly  wounds  on  the  monster  in  whose 
maw  he  lay  for  three  days.  The  power  of  darkness  was 
shivered  to  atoms  in  the  moment  of  its  proudest  triumph, 
like  a  wave  which  is  beaten  into  spray  as  it  rises  in  a  tower- 
ing crest  and  flings  itself  against  the  rock. 


LESSON   XLI. 


In  the  High  Priest's  Palace. 

St.  Luke  xxii.  54~7i' 


54.  "Then  took  they  Him,  and 
led  Him,  and  brought  Him  into 
the  high  priest's  house.  And 
Peter  followed  afar  off. 

55.  And  when  they  had  kin- 
dled a  fire  in  the  midst  of  the 
hall,  and  were  set  down  together, 
Peter  sat  down  among  them. 

56.  But  a  certain  maid  beheld 
him  as  he  sat  by  the  fire,  and 
earnestly  looked  upon  him,  and 
said.  This  man  was  also  with 
Him. 

57.  And  he  denied  Him,  say- 
ing, Woman,  I  know  Him  not. 

58.  And  after  a  little  while 
another  saw  him,  and  said.  Thou 
art  also  of  them.  And  Peter 
said,  Man,  I  am  not. 

59.  And  about  the  space  of 
one  hour  after  another  confi- 
dently affirmed,  saying.  Of  a 
truth  this  fellow  also  was  with 
Him :  for  he  is  a  Galilaean. 

60.  And  Peter  said,  Man,  I 
know  not  what  thou  sayest. 
And  immediately,  while  he  yet 
spake,  the  cock  crew. 

61.  And  the  Lord  turned,  and 
looked  upon  Peter.  And  Peter 
remembered  the  word  of  the 
Lord,  how  He  had  said  unto  him, 
Before  the  cock  crow,  thou  shalt 
deny  Me  thrice. 


62.  And  Peter  went  out,  and 

wept  bitterly. 

63.  And  the  men  that  held 
Jesus  mocked  Him,  and  smote 
Him. 

64.  And  when  they  had  blind- 
folded Him,  they  struck  Him  on 
the  face,  and  asked  Him,  saying, 
Prophesy,  who  is  it  that  smote 
Thee? 

65.  And  many  other  things 
blasphemously  spake  they  a- 
gainst  Him. 

66.  And  as  soon  as  it  was 
day,  the  elders  of  the  people 
and  the  chief  priests  and  the 
scribes  came  together,  and  led 
Him  into  their  council,  saying, 

67.  Art  Thou  the  Christ?  tell 
us.  And  He  said  unto  them.  If 
I  tell  you,  ye  will  not  believe  : 

68.  And  if  I  also  ask  you,  ye 
will  not  answer  Me,  nor  let  Me  go. 

69.  Hereafter  shall  the  Son  of 
man  sit  on  the  right  hand  of  the 
power  of  God. 

70.  Then  said  they  all.  Art 
Thou  then  the  Son  of  God  ? 
And  He  said  unto  them.  Ye  say 
that  I  am. 

71.  And  they  said,  What  need 
we  any  further  witness  ?  for  we 
ourselves  have  heard  of  His  own 
mouth." 


282 


Less.  XLi.]         In  the  High  Priest's  Palace.  283 

THE  present  lesson  deals  with  three  incidents,  each  of 
which  may  be  regarded  either  as  an  element  in  our 
Lord's  sufferings  or  as  a  revelation  of  man's  sin.  He  is 
denied,  mocked,  and  formally  rejected  and  condemned. 
A  trusted  friend  proves  faithless,  the  underlings  of  the 
rulers  brutally  ridicule  His  prophetic  claims,  and  their 
masters  vote  Him  a  blasphemer  for  asserting  His  divinity 
and  Messiahship. 

I.  We  have  the  failure  of  loyalty  and  love  in  Peter's 
denials.  It  is  not  my  province  to  determine  the  relation 
of  Luke's  narrative  here  to  that  of  the  other  evangelists; 
but  I  may  observe  that  he  puts  all  Peter's  denials  before 
the  hearing  by  the  council,  from  which  it  is  clear  that  the 
latter  was  later  than  the  hearing  recorded  by  Matthew  and 
John.  The  first  denial  probably  took  place  in  the  great 
hall  of  the  high-priest's  official  residence,  at  the  upper  end 
of  which  the  prisoner  was  being  examined,  while  the 
hangers-on  huddled  round  the  fire,  idly  waiting  the  event. 

The  morning  air  bit  sharply,  and  Peter,  exhausted, 
sleepy,  sad,  and  shivering,  was  glad  to  creep  near  the  blaze. 
Its  glinting  on  his  face  betrayed  him  to  a  woman's  sharp 
eye,  and  her  gossiping  tongue  could  not  help  blurting  out 
her  discovery.  Curiosity,  not  malice,  moved  her;  and 
there  is  no  reason  to  suppose  that  any  harm  would  have 
come  to  Peter,  if  he  had  said,  as  he  should  have  done, 
"Yes,  I  am  His  disciple."  The  day  for  persecuting  the 
servants  was  not  yet  come,  but  for  the  present  it  was  Jesus 
only  who  was  aimed  at. 

No  doubt,  cowardice  had  a  share  in  the  denials,  but 
there  was  more  than  that  in  them.  Peter  was  worn  out 
with  fatigue,  excitement,  and  sorrow.  His  susceptible 
nature  would  be  strongly  affected  by  the  trying  scenes  of 
the  last  day,  and  all  the  springs  of  life  would  be  low.  He 
was  always  easily  influenced  by  surroundings,  and  just  as, 


284  The  Gospel  of  St.  Luke.    [Chap.  xxii.  54-71. 

at  a  later  date,  he  was  "  carried  away  "  by  the  presence  at 
Antioch  of  the  Judaisers,  and  turned  his  back  on  the  liberal 
principles  which  he  had  professed,  so  now  he  could  not 
resist  the  current  of  opinion,  and  dreaded  being  unlike 
even  the  pack  of  menials  among  whom  he  sat.  He  was 
ashamed  of  his  Master  and  >.id  his  colours,  not  so  much 
tor  fear  of  bodily  harm  as  of  ridicule.  Was  there  not  a 
deeper  depth  still  in  his  denials,  even  the  beginnings  of 
doubt  whether,  after  all,  Jesus  was  what  he  had  thought 
Him?  Christ  prayed  that  Peter's  "faith"  should  not 
"fail,"  or  be  totally  eclipsed,  and  that  may  indicate  that 
the  assault  was  made  on  his  "  faith,"  and  that  it  wavered, 
though  it  recovered  steadfastness. 

If  he  had  been  as  sure  of  Christ's  work  and  nature  as 
when  he  made  his  great  confession,  he  could  not  have 
denied  Him.  But  the  sight  of  Jesus  bound,  unresisting 
and  evidently  at  the  mercy  of  the  rulers,  might  well  make 
a  firmer  faith  stagger.  We  have  not  to  steel  ourselves  to 
bear  bodily  harm  if  we  confess  Christ;  but  many  of  us 
have  to  r  jn  counter  to  a  strong  current  flowing  round  us, 
and  to  be  alone  in  the  midst  of  unsympathising  companions 
ready  to  laugh  and  gibe ;  and  some  of  us  are  tempted  to 
waver  in  our  convictions  of  Christ's  divinity  and  redeeming 
power,  because  He  still  seems  to  stand  at  the  bar  of  the 
wise  men  and  leaders  of  opinion,  and  to  be  treated  by  them 
as  a  pretender.  It  is  a  wretched  thing  to  be  persecuted 
out  of  one's  Christianity  in  the  old-fashioned  fire-and-sword 
style ;  but  it  is  worse  to  be  laughed  out  of  it  or  to  lose  it, 
because  we  breathe  an  atmosphere  of  unbelief.  Let  the 
doctors  at  the  top  of  the  hall,  and  the  lackeys  round  the 
fire  who  take  their  opinions  from  them,  say  what  they  like, 
but  let  them  not  make  us  ashamed  of  Jesus. 

Peter  slipped  away  to  the  gateway,  and  there,  apparently, 
was  again  attacked,  first  by  the  portress  and  then  by  others, 


Less.XLi.]         In  the  High  Priest's  Palace.  285 

which  occasioned  the  second  denial,  while  the  third  took 
place,  in  the  same  spot,  about  an  hour  afterwards.  One 
sin  makes  many.  The  devil's  hounds  hunt  in  packs. 
Consistency  requires  the  denier  to  stick  to  his  lie.  Once 
the  tiniest  wing  tip  is  in  the  spider's  web,  the  whole  body 
will  be  wrapped  round  by  its  filthy,  sticky  threads  before 
long. 

If  Peter  had  been  less  confident,  he  would  have  been 
more  safe.  If  he  had  said  less  about  going  to  prison  and 
death,  he  would  have  had  more  reserve  fidelity  for  the 
time  of  trial.  What  business  had  he  thrusting  himself  into 
the  palace  ?  Over-reliance  on  self  leads  us  to  put  ourselves 
in  the  way  of  temptations  which  it  were  wiser  to  avoid. 
Had  he  forgotten  Christ's  warnings  ?  Apparently  so.  Christ 
predicts  the  fall  that  it  may  not  happen,  and  if  we  listen  to 
Him  w^  shall  not  fall. 

The  moment  of  recovery  seems  to  have  been  while  our 
Lord  was  passing  from  the  earlier  to  the  later  examination 
before  the  rulers.  In  the  very  flood-tide  of  Peter's  oaths 
the  shrill  cock-crow  is  heard,  and  the  half-finished  denial 
sticks  in  his  throat  at  the  sound.  At  the  same  moment  he 
sees  Jesus  led  past  him,  and  that  look,  so  full  of  love, 
reproof,  and  pardon,  brought  him  back  to  loyalty,  and 
saved  him  from  despair.  The  assurance  of  Christ's  know- 
ledge of  our  sins  against  Him  melts  the  heart,  when  the 
assurance  of  His  forgiveness  and  tender  love  comes  with  it. 
Then  tears,  which  are  wholly  humble  but  not  wholly  grief, 
flow.  They  do  not  wash  away  the  sin,  but  they  come  from 
the  assurance  that  Christ's  love,  like  a  flood,  has  swept  it 
away.  They  save  from  remorse,  which  has  no  healing  in 
it. 

11.  We  have  the  rude  taunts  of  the  servants.  The 
mockery  here  comes  from  Jews,  and  is  directed  against 
Christ's  prophetic   character,  while   the  later  jeers  of  the 


286  The  Gospel  of  St.  Luke.    [Chap.  xxii.  54-71 

Roman  soldiers  made  a  jest  of  His  kingship.  Each  set 
lays  hold  of  what  seems  to  it  most  ludicrous  in  His  preten- 
sions, and  these  servants  ape  their  masters  on  the  judgment 
seat  in  laughing  to  scorn  this  Galilean  peasant  who  claimed 
to  be  the  Teacher  of  them  all.  Rude  natures  have  to  take 
rude  ways  of  expression,  and  the  vulgar  mockery  meant 
precisely  the  same  as  more  polite  and  covert  scorn  means 
from  more  polished  people;  namely,  rooted  disbelief  in 
Him.  These  mockers  were  contented  to  take  their  opinions 
on  trust  from  priests  and  rabbis.  How  often,  since  then, 
have  Christ's  servants  been  objects  of  popular  odium  at 
the  suggestion  of  the  same  classes,  and  how  often  have  the 
ignorant  people  been  misled  by  their  trust  in  their  teachers 
to  hate  and  persecute  their  true  Master  ! 

Jesus  is  silent  under  all  the  mockery,  but  then,  as  now. 
He  knows  who  strikes  Him.  His  eyes  are  open  behind 
the  bandage,  and  see  the  lifted  hands  and  mocking  lips. 
He  will  speak  one  day,  and  His  speech  will  be  detection 
and  condemnation.  Then  He  was  silent,  as  patiently 
enduring  shame  and  spitting  for  our  sakes.  Now  He  is 
silent,  as  long-suffering  and  wooing  us  to  repentance;  but 
He  keeps  count  and  record  of  men's  revilings,  and  the  day 
comes  when  He  whose  eyes  are  as  a  flame  of  fire  will  say 
to  every  foe,  "  I  know  thy  works." 

III.  We  have  the  formal  rejection  and  condemnation  by 
the  council.  The  hearing  recorded  in  verses  66  to  71 
took  place  "as  soon  as  it  was  day,"  and  was  apparently  a 
more  formal  official  ratification  of  the  proceeding  of  the 
earlier  examination  described  by  Matthew  and  John.  The 
ruler's  question  was  put  simply  in  order  to  obtain  material 
for  the  condemnation  already  resolved  on.  Our  Lord's 
answer  falls  into  two  parts,  in  the  first  of  which  He,  in 
effect,  declines  to  recognise  the  bona  fides  of  His  judges  and 
the  competency  of  the  tribunal,  and  in  the  second  goes 


Less.XLi.  In  the  Kigh  Priest's  Palace.  287 

beyond  their  question,  and  claims  participation  in  Divine 
glory  and  power.  "If  I  tell  you,  ye  will  not  believe." 
Therefore  He  will  not  tell  them. 

Jesus  will  not  unfold  His  claims  to  those  who  only  seek 
to  hear  them  in  order  to  reject,  not  to  examine,  them. 
Silence  is  His  answer  to  ingrained  prejudice  masquerading 
as  honest  inquiry.  It  is  ever  so.  There  is  small  chance 
of  truth  at  the  goal  if  there  be  foregone  conclusions  or 
biassed  questions  at  the  starting-point.  "  If  I  ask  you,  ye 
will  not  answer."  They  had  taken  refuge  in  judicious  but 
self-condemning  silence  when  He  had  asked  them  the 
origin  of  John's  mission,  and  the  meaning  of  the  one 
hundred  and  tenth  Psalm,  and  thereby  showed  that  they 
were  not  seeking  light.  Jesus  will  gladly  speak  with  any 
who  will  be  frank  with  Him,  and  let  Him  search  their 
hearts ;  but  He  will  not  unfold  His  mission  to  such  as  will 
refuse  to  answer  His  questions.  But,  while  thus  He 
declines  to  submit  Himself  to  that  tribunal,  and,  in  effect 
accuses  them  of  obstinate  blindness  and  a  fixed  conclusion 
to  reject  the  claims  which  they  were  pretending  to  examine, 
He  will  not  leave  them  without  once  more  asserting  an 
even  higher  dignity  than  that  of  Messiah.  As  a  prisoner 
at  their  bar,  He  has  nothing  to  say  to  them ;  but  as  their 
King  and  future  Judge,  He  has  something.  They  desire 
to  find  materials  for  sentence  of  death,  and  though  He  will 
not  give  these  in  the  character  of  a  criminal  before  His 
judges,  He  also  desires  that  the  sentence  should  pass,  and 
He  will  declare  His  Divine  prerogatives  and  full  possession 
of  Divine  power  in  the  hearing  of  the  highest  court  of  the 
nation. 

It  was  fitting  that  the  representatives  of  Israel,  however 
prejudiced,  should  hear  at  that  supreme  moment  the  full 
assertion  of  full  deity.  It  was  fitting  that  Israel  should 
condemn  itself,  by  treating  that  claim   as  blasphemy.     It 


288  The  Gospel  of  St.  Luke.    [Chap.  xxii.  54-71. 

was  fitting  that  Jesus  should  bring  about  His  death  by  His 
twofold  claim, — that  made  to  the  Sanhedrim,  of  being  the 
Son  of  God,  and  that  before  Pilate,  of  being  the  King  of 
the  Jews. 

The  whole  scene  teaches  us  the  voluntary  character  of 
Christ's  death,  which  is  the  direct  result  of  this  tremendous 
assertion.  It  carries  our  thoughts  forward  to  the  time 
when  the  criminal  of  that  morning  shall  be  the  Judge,  and 
the  judges  and  we  shall  stand  at  His  bar.  It  raises  the 
solemn  question,  Did  Jesus  claim  truly  when  He  claimed 
Divine  power  ?  If  truly,  do  we  worship  Him  ?  If  falsely, 
what  was  He?  It  mirrors  the  principles  on  which  He 
deals  with  men  universally,  answering  "him  that  cometh, 
according  to  the  multitude  of  his  idols,"  and  meeting 
hypocritical  pretences  of  seeking  the  truth  about  Him  with 
silence,  but  ever  ready  to  open  His  heart  and  the  witness 
to  His  claims  to  the  honest  and  docile  spirits  who  are 
ready  to  accept  His  words,  and  glad  to  open  their  inmost 
secrets  to  Him. 


LESSON  XLII. 
"The  Rulers  take  Counsel  together.* 


St.   Luke  xxiii.  1-12. 


1.  "And  the  whole  multitude 
of  them  arose,  and  led  Him  unto 
Pilate. 

2.  And  they  began  to  accuse 
Him,  saying,  We  found  this 
fellow  perverting  the  nation,  and 
forbidding  to  give  tribute  to 
Caesar,  saying  that  He  Himself  is 
Christ  a  King. 

3.  And  Pilate  asked  Him, 
saying.  Art  thou  the  King  of  the 
Jews  ?  And  He  answered  him 
and  said,  Thou  sayest  it. 

4.  Then  said  Pilate  to  the  chief 
priests  and  to  the  people,  I  find 
no  fault  in  this  man. 

5.  And  they  were  the  more 
fierce,  saying.  He  stirreth  up  the 
people,  teaching  throughout  all 
Jewry,  beginning  from  Galilee  to 
this  place. 

6.  When  Pilate  heard  of  Galilee, 
he  asked  whether  the  man  were 
a  Galilaean. 

7.  And  as  soon  as  he  knew 
that  He  belonged  unto    Herod's 


jurisdiction,  he  sent  Him  to 
Herod,  who  himself  also  was  at 
Jerusalem  at  that  time. 

8.  And  when  Herod  saw  Jesus, 
he  was  exceeding  glad :  for  he 
was  desirous  to  see  Him  of  a  long 
season,  because  he  had  heard 
many  things  of  Him ;  and  he 
hoped  to  have  seen  some  miracle 
done  by  Him. 

9.  Then  he  questioned  with 
Him  in  many  words;  bftt  He 
answered  him  nothing. 

10.  And  the  chief  priests  and 
scribes  stood  and  vehemently 
accused  Him. 

11.  And  Herod  with  his  men 
of  war  set  Him  at  nought,  and 
mocked  Him,  and  arrayed  Him 
in  a  gorgeous  robe  and  sent  Him 
again  to  Pilate. 

12.  And  the  same  day  Pilate 
and  Herod  were  made  friends 
together :  for  before  they  were  at 
enmity  between  themselves." 


LUKE'S  canvas  is  all  but  filled  by  the  persecutors,  and 
gives  only  glimpses  of  the  silent  Sufferer.  But  the 
silence  of  Jesus  is  eloquent,  and  the  prominence  of  the 
accusers  and  judges  heightens  the  impression  of  His  passive 

289  19 


290  The  Gospel  of  St.  Luke.    [Chap,  xxiii.  1-12. 

endurance.  We  have  in  this  lesson  the  Jewish  rulers  with 
their  murderous  hate  ;  Pilate  contemptuously  indifferent,  but 
perplexed  and  wishing  to  shirk  responsibility ;  and  Herod 
with  his  frivolous  curiosity.  They  present  three  types  of 
unworthy  relations  to  Jesus  Christ. 

I.  We  see  first  the  haters  of  Jesus.  So  fierce  is  their 
hatred  that  they  swallow  the  bitter  pill  of  going  to  Pilate  for 
the  execution  of  their  sentence.  John  tells  us  that  •  they 
began  by  trying  to  get  Pilate  to  decree  the  crucifixion 
without  knowing  Jesus'  crime ;  but  that  was  too  flagrant 
injustice,  and  too  blind  confidence  in  them,  for  Pilate  to 
grant.  So  they  have  to  manufacture  a  capital  charge  on  the 
spot,  and  they  are  equal  to  the  occasion.  By  the  help  of 
two  lies,  and  one  truth  so  twisted  as  to  be  a  lie,  they  get 
up  an  indictment,  which  they  think  will  be  grave  enough  to 
compel  the  procurator  to  do  as  they  wish. 

Their  accusation,  if  it  had  been  ever  so  true,  would  have 
been  ludicrous  on  their  lips  ;  and  we  may  be  sure  that,  if  it 
had  heen  true,  they  would  have  been  Jesus'  partisans,  not 
His  denouncers.  "  The  Gracchi  complaining  of  sedition  " 
are  nothing  to  the  Sanhedrim  accusing  a  Jew  of  rebellion 
against  Rome !  Every  man  in  that  crowd  was  a  rebel  at 
heart,  and  would  have  liked  nothing  better  than  to  see  the 
standard  of  revolt  lifted  in  a  strong  hand.  Pilate  was  not  so 
simple  as  to  be  taken  in  by  such  an  accusation  from  such 
accusers,  and  it  fails.  They  return  to  the  charge,  and  the 
"  more  urgent "  character  of  the  second  attempt  is  found  in 
its  statement  of  the  widespread  extent  of  Christ's  teaching, 
but  chiefly  in  the  cunning  introduction  of  Galilee,  noto- 
riously a  disaff'ected  and  troublesome  district. 

What  a  hideous  and  tragic  picture  we  have  here  of  the 
jerocity  of  the  hatred  which  turned  the  very  fountains  of 
fustice  and  guardians  of  a  nation  into  lying  plotters  against 
innocence,  and  sent  these   Jewish    rulers  cringing   before 


Less.XLiL]    "The  Rulers  take  Counsel  together."        291 

Pilate,  pretending  loyalty  and  acknowledging  his  authority  ! 
They  were  ready  for  any  falsehood  and  any  humiliation,  if 
only  they  could  get  Jesus  crucified.  And  what  had  excited 
their  hatred?  Chiefly  His  teachings,  which  brushed  aside 
the  rubbish  both  of  ceremonial  observance  and  of  rabbinical 
casuistry,  and  placed  religion  in  love  to  God  and  consequent 
love  to  man ;  then  His  attitude  of  opposition  to  them  as  an 
order ;  and  finally  His  claim,  which  they  never  deigned  to 
examine,  to  be  the  Son  of  God.  That,  they  said,  was 
blasphemy,  as  it  was,  unless  it  were  true, — an  alternative 
which  they  did  not  look  at.  So  blinded  may  men  be  by 
prejudice,  and  so  mastered  by  causeless  hatred  of  Him  who 
loves  them  all ! 

These  Jewish  rulers  were  men  like  ourselves.  Instead  of 
shuddering  at  their  crime,  as  if  it  were  something  far  outside 
of  anything  possible  for  us,  we  do  better  if  we  learn  from  it 
the  terrible  depths  of  hostility  to  Jesus,  the  tragic  bUndness 
to  His  character  and  love,  and  the  degradation  of  submission 
to  usurpers,  which  must  accompany  denial  of  His  right  to 
rule  over  us.  "  They  hated  Me  without  a  cause,"  said 
Christ;  but  He  pointed  to  that  hatred  as  sure  to  be 
continued  towards  Him  and  His  servants  as  long  as  "the 
world  "  continues  the  world. 

II.  We  have  Pilate,  indifferent  and  perplexed.  Luke's 
very  brief  account  should  be  supplemented  by  John's,  which 
shows  us  how  important  the  conversation,  so  much  abbre- 
viated by  Luke,  was.  Of  course,  Pilate  knew  the  priests 
and  rulers  too  well  to  believe  for  a  moment  that  the  reason 
they  gave  for  bringing  Jesus  to  him  was  the  real  one,  and 
his  taking  Jesus  apart  to  speak  with  Him  shows  a  wish  to  get 
at  the  bottom  of  the  case.  So  far,  he  was  doing  his  duty, 
but  then  come  the  faults.  These  may  easily  be  exaggerated, 
and  we  should  remember  that  Pilate  was  the  most  ignorant, 
and  therefore  the  least  guilty,  of  all  the  persons  mentioned 


292  The  Gospel  of  St.  Luke.    [Chap,  xxiii.  1-12, 

in  this  lesson.  He  had  probably  never  heard  the  name  of 
Jesus  till  that  day,  and  saw  nothing  but  an  ordinary  Jewish 
peasant,  whom  his  countrymen,  like  the  incomprehensible 
and  troublesome  people  they  were,  wished,  for  some 
fantastic  reason,  to  get  killed. 

But  that  dialogue  with  his  Prisoner  should  have  sunk 
deeper  into  his  mind  and  heart.  He  was  in  long  and  close 
enough  contact  with  Jesus  to  have  seen  glimpses  of  the 
light,  which,  if  followed,  would  have  led  to  clear  recognition. 
His  first  sin  was  indifference,  not  unmingled  with  scorn,  and 
it  blinded  him.  Christ's  lofty  and  wonderful  explanation 
on  the  nature  of  His  kingdom  and  His  mission  to  bear 
witness  to  the  truth  fell  on  entirely  preoccupied  ears,  which 
were  quick  enough  to  catch  the  faintest  whispers  of  treason, 
but  dull  towards  "  truth."  When  Jesus  tried  to  reach  his 
conscience  by  telling  him  that  every  lover  of  truth  would 
listen  to  His  voice,  he  only  answers  by  the  question,  to 
which  he  waited  not  for  an  answer,  "  What  is  truth  ?  ** 

That  was  not  the  question  of  a  theoretical  sceptic,  but 
simply  of  a  man  who  prided  himself  on  being  "  practical," 
and  left  all  talk  about  such  abstractions  to  dreamers.  The 
limitations  of  the  Roman  intellect  and  its  characteristic 
over-estimate  of  deeds  and  contempt  for  pure  thought,  as 
well  as  the  spirit  of  the  governor,  who  would  let  men  think 
what  they  chose  as  long  as  they  did  not  rebel,  spoke  in  the 
question.  Pilate  is  an  instance  of  a  man  blinded  to  all  lofty 
truth,  and  to  the  beauty  and  solemn  significance  of  Christ's 
words,  by  his  absorption  in  outward  life.  He  thinks  of 
Jesus  as  a  harmless  fanatic.  Little  did  he  know  that  the 
truth,  which  he  thought  moonshine,  would  shatter  the 
empire,  which  he  thought  the  one  solid  reality.  So-called 
practical  men  commit  the  same  mistake  in  every  generation. 
"  All  flesh  is  as  grass  j  ...  the  Word  of  the  Lord  endureth 
for  ever.* 


Less.XLii.]    "The  Rulers  take  Counsel  together."        293 

Further,  Pilate  sinned  in  prostituting  his  office  by  not 
setting  free  the  Prisoner  when  he  was  convinced  of  His 
innocence.  "I  find  no  fault  in  this  Man"  should  have 
been  followed  by  immediate  release.  Every  moment  after- 
wards, in  which  He  was  kept  captive,  was  the  condemna- 
tion of  the  unjust  judge.  He  was  clearly  anxious  to  keep 
his  troublesome  subjects  in  good  humour,  and  thought  that 
the  judicial  murder  of  one  Jew  was  a  small  price  to  pay 
for  popularity.  Still,  he  would  have  been  glad  to  have 
escaped  from  what  his  official  training  had  taught  him  to 
recoil  from,  and  what  some  faint  impression,  made  by  his 
patient  Prisoner,  gave  him  a  strange  dread  of.  So  he 
grasps  at  the  mention  of  Galilee,  and  tries  to  gain  two  good 
ends  at  once  by  handing  Jesus  over  to  Herod. 

The  relations  between  Antipas  and  him  were  necessarily 
delicate,  hke  those  between  the  English  officials  and  the 
rajahs  of  native  States  in  India ;  and  there  had  been  some 
friction,  perhaps  about  "the  Galileans,  whose  blood"  he 
"had  mingled  with  their  sacrifices."  If  there  had  been 
difficulties  in  connection  with  such  a  question  of  jurisdic- 
tion, the  despatch  of  Jesus  to  Herod  would  be  a  graceful 
way  of  making  the  amende  honorable,  and  would  also  shift 
an  unpleasant  decision  on  to  Herod's  shoulders.  Pilate 
would  not  be  displeased  to  get  rid  of  embarrassment,  and 
to  let  Herod  be  the  tool  of  the  priests'  hate. 

How  awful  the  thought  is  of  the  contrast  between  Pilate's 
conceptions  of  what  he  was  doing  and  the  reality !  How 
blind  to  Christ's  beauty  it  is  possible  to  be,  when  engrossed 
with  selfish  aims  and  outward  things !  How  near  a  soul 
may  be  to  the  light,  and  yet  turn  away  from  it  and  plunge 
into  darkness  !  How  patient  that  silent  Prisoner,  who  lets 
Himself  be  bandied  about  from  one  tyrant  to  another,  not 
because  they  had  power,  but  because  He  loved  the  world, 
and  would  bear  the  sins  of  every  one  of  us  !     How  terrible 


294  The  Gospel  of  St.  Luke.    [Chap,  xxiii.  1-12. 

the  change  when  these  unjust  judges  and  He  will  change 
places,  and  Pilate  and  Herod  stand  at  His  judgment-seat ! 

III.  We  have  the  wretched,  frivolous  Herod.  This  is 
the  murderer  of  John  Baptist, — "that  fox,"  a  debauchee, 
a  coward,  and  as  cruel  as  sensuous.  He  had  all  the  vices 
of  his  worthless  race,  and  none  of  the  energy  of  its  founder. 
He  is  by  far  the  most  contemptible  of  the  figures  in  this 
lesson.  Note  his  notion  of,  and  his  feeling  to,  Jesus.  He 
thought  of  our  Lord  as  of  a  magician  or  juggler,  who  might 
do  some  wonders  to  amuse  the  vacuous  ennui  of  his  sated 
nature.  Time  was  when  he  had  felt  some  twinge  of 
conscience  in  listening  to  the  Baptist,  and  had  almost  been 
lifted  to  nobleness  by  that  strong  arm.  Time  was,  too, 
when  he  had  trembled  at  hearing  of  Jesus,  and  taken  Him 
for  his  victim  risen  from  a  bloody  grave.  But  all  that  is 
past  now.  The  sure  way  to  stifle  conscience  is  to  neglect 
it.  Do  that  long  and  resolutely  enough  and  it  will  cease 
to  utter  unheeded  warnings.  There  will  be  a  silence  which 
may  look  like  peace,  but  is  really  death.  Herod's  gladness 
was  more  awful  and  really  sad  than  Herod's  fear.  Better 
to  tremble  at  God's  Word  than  to  treat  it  as  an  occasion  for 
mirth.  He  who  hates  a  prophet  because  he  knows  him  to 
be  a  prophet,  and  himself  to  be  a  sinner,  is  not  so  hopeless 
as  he  who  only  expects  to  get  sport  out  of  the  messenger  of 
God. 

Then  note  the  Lord's  silence.  Herod  plies  Jesus  with  a 
battery  of  questions,  and  gets  no  answer.  If  there  had 
been  a  grain  of  earnestness  in  them  all  Christ  would  have 
spoken.  He  never  is  silent  to  a  true  seeker  after  truth. 
But  it  is  fitting  that  frivolous  curiosity  should  be  un- 
answered, and  there  is  small  likelihood  of  truth  being  found 
at  the  goal  when  there  is  nothing  more  noble  than  the 
temper  at  the  starting-point.  Christ's  silence  is  the  penalty 
of  previous  neglect  of  Christ's  and  His  forerunner's  words. 


Less.XLii.]    "The  Rulers  take  Counsel  together."        295 

Jesus  guides  His  conduct  by  His  own  precept,  "  Give  not 
that  which  is  holy  unto  the  dogs  " ;  and  He  knows,  as  we 
never  can,  who  come  into  that  terrible  list  of  men  to  whom 
it  would  only  add  condemnation  to  speak  of  even  His  love. 
The  eager  hatred  of  the  priests  followed  Jesus  to  Herod's 
palace,  but  no  judicial  action  is  recorded  as  taking  place 
there.  Their  fierce  earnestness  of  hate  seems  out  of  place  in 
the  frivolous  atmosphere.  The  mockery,  in  which  Herod 
is  not  too  dignified  to  join  with  his  soldiers,  is  more  in 
keeping.  But  how  ghastly  it  sounds  to  us,  knowing  whom 
they  ignorantly  mocked !  Cruelty,  inane  laughter,  hideous 
pleasure  in  an  innocent  man's  pain,  disregard  of  law  and 
justice,— all  these  they  were  guilty  of;  and  Herod,  at  any 
rate,  knew  enough  of  Jesus  to  give  a  yet  darker  colouring 
to  his  share  in  the  coarse  jest. 

But  how  the  loud  laugh  would  have  fallen  silent  if 
some  flash  had  told  who  Jesus  was!  Is  there  any  of 
our  mirth,  perhaps  at  some  of  His  servants,  or  at  some 
phrase  of  His  gospel,  which  would  in  like  manner  stick 
in  our  throats  if  His  judgment  throne  blazed  above  us  ? 
Ridicule  is  a  dangerous  weapon.  It  does  more  harm 
to  those  who  use  it  than  to  those  against  whom  it  is 
directed.  Herod  thought  it  an  exquisite  jest  to  dress 
up  his  prisoner  as  a  king;  but  Herod  has  found  out, 
by  this  time,  whether  he  or  the  Nazarene  was  the  sham 
monarch,  and  who  is  the  real  one.  Christ  was  as  silent 
under  mockery  as  to  His  questioner.  He  bears  all,  and 
He  takes  account  of  all.  He  bears  it  because  He  is  the 
world's  Sacrifice  and  Saviour.  He  takes  account  of  it,  and 
will  one  day  recompense  it,  because  He  is  the  world's 
King,  and  will  be  its  Judge.  Where  shall  we  stand  then, — 
among  the  silenced  mockers,  or  among  the  happy  trusters 
in  His  Passion,  and  subjects  of  His  dominion  ? 


LESSON    XLIII. 


The  Innocent  Criminal  and  the  Unjust  Judge. 

St.  Luke  xxiii.  13-25. 


13.  "And  Pilate,  when  he  had 
called  together  the  chief  priests 
and  the  rulers  and  the  people, 

14.  Said  unto  them,  Ye  have 
brought  this  Man  unto  me,  as 
one  that  perverteth  the  people  : 
and,  behold,  I,  having  examined 
Him  .before  you,  have  found  no 
fault  in  this  Man  touching  those 
things  whereof  ye  accuse  Him  : 

15.  No,  nor  yet  Herod  :  for  I 
sent  you  to  him ;  and,  lo,  nothing 
worthy  of  death  is  done  unto 
Him. 

16.  I  will  therefore  chastise 
Him,  and  release  Him. 

17.  (For  ofnecessity  he  must  re- 
lease one  unto  them  at  the  feast.) 

18.  And  they  cried  out  all  at 
once,  saying,  Away  with  this  Man, 
and  release  unto  us  Barabbas  : 

19.  (Who  for  a  certain  sedi- 
tion made  in  the  city,  and  for 
murder,  was  cast  into  prison.) 


20.  Pilate  therefore,  willing  to 
release  Jesus,  spake  again  to 
them. 

21.  But  they  cried,  saying. 
Crucify  Him,   crucify  Him. 

22.  And  he  said  unto  them  the 
third  time.  Why,  what  evil  hath 
He  done  ?  I  have  found  no 
cause  of  death  in  Him:  I  will 
therefore  chastise  Him,  and  let 
Him  go. 

23.  And  they  were  instant 
with  loud  voices,  requiring  that 
He  might  be  crucified.  And  the 
voices  of  them  and  of  the  chief 
priests  prevailed. 

24.  And  Pilate  gave  sentence 
that  it  should  be  as  they  re- 
quired. 

25.  And  he  released  unto  them 
him  that  for  sedition  and  murder 
was  cast  into  prison,  whom  they 
had  desired ;  but  he  delivered 
Jesus  to  their  will." 


THIS  lesson  falls  into  three  stages,  each  marked  by 
a  speech  of  Pilate's.  First,  there  is  his  attempt  to 
liberate  his  Captive,  and  the  rulers'  refusal  of  his  proposal 
(vers.  13-19);  second,  his  renewed  vain  effort  and  its  failure 
(vers.   20-23) ;   and,   third,   his  shameful  surrender.      The 

296 


Less.XLiii.]  The  Innocent  Criminal  and  TJnjust  Judge.  297 

prominence  given  by  Luke  to  the  other  actors  in  the  great 
tragedy,  rather  than  to  the  Sufferer,  is  even  more  remarkable 
in  this  than  in  the  last  lesson.  He  even  omits  the  fact  of 
the  scourging,  which  he  must  have  known,  so  desirous  is  he 
to  fix  our  attention  on  the  crimes  of  Pilate  and  the  Jews. 
The  former  is  a  murderer  out  of  weakness,  the  latter  are 
moved  by  ferocious  hatred. 

I.  Note  the  feeble  attempt  to  do  justice,  overborne  by 
the  determined  animosity  of  the  Jews.  We  do  not  know 
whether  Pilate  was  a  weak-willed  man  or  not ;  but  certainly 
he  shows  the  symptoms  of  being  so,  though  it  must  be 
allowed  that  his  position  required  much  circumspection, 
and  a  judicious  mixture  of  concession  and  firmness  in 
managing  his  unruly  govern^iient.  His  judgment-seat  was 
planted  above  a  powder  magazine,  and  any  spark  might 
cause  an  explosion.  He  had  to  coerce,  and  yet  not  to  go 
far  enough  to  provoke  an  appeal  to  Rome,— the  one  thing 
of  which  a  Roman  governor  lived  in  dread. 

One  can  see  that  he  is  afraid  of  his  subjects,  and  takes 
his  revenge  for  being  obliged  to  consult  their  wishes  by 
gibes  and  sneers,  and  by  an  occasional  assumption  of 
authority,  which  does  not  hide  the  fact  that  he  becomes 
their  tool.  His  speech  (vers.  14-16)  begins  with  a  tone  of 
judicial  authority  and  observance  of  legal  forms,  but  its 
end  contradicts  its  beginning ;  and  the  formal  tone  of  the 
judge  scarcely  masks  the  fact  of  his  surrender.  What  a 
halting  "therefore"  that  is  inverse  16!  The  only  worthy 
conclusion  from  the  premises  would  have  been,  "I  will 
therefore  set  Him  free ;  for  your  accusation  is  transparently 
false." 

Pilate  had  no  right  to  send  Jesus  to  Herod,  if  convinced 
of  His  innocence ;  and  now  that  his  attempt  to  get  rid  of 
the  whole  troublesome  case  by  that  side  wind  has  failed,  he 
has  still  less  colour  of  justice  in  proposing  to  scourge  Him. 


298  The  Gospel  of  St.  Luke     [Chap,  xxiii.  13-25. 

His  grave  statement  of  the  course  of  proceeding  only  makes 
his  final  capitulation  a  more  glaring  fault.  His  offer  to 
scourge  was  meant  to  compromise  by  inflicting  the  punish- 
ment which  preceded  crucifixion,  in  the  hope  that  it  might 
satisfy  the  Jews;  and  he  seems  to  have  had  the  custom 
of  releasing  one  prisoner  at  the  feast  in  view,  in  adding  the 
suggestion  of  releasing  Jesus  after  scourging.  But  to  propose 
a  compromise  was  to  surrender  all.  If  Pilate  was  willing  to 
palter  with  his  high  trust  so  far  as  to  scourge  an  innocent 
man  to  please  that  howling  mob,  they  had  only  to  howl  a 
little  more  and  louder  to  get  him  to  kill,  to  please  them. 
One  stone  dislodged  from  a  wall  makes  a  place  for  the 
pickaxe,  which  will  bring  it  all  down. 

The  plain  lesson  is  that,  in  matters  of  right  and  wrong, 
no  hair's-breadth  of  concession  should  ever  be  made,  and 
none  can  be  made  without  giving  up  all.  In  this  world, 
full  of  urgent  voices  calling  on  us  to  do  wrong,  our  only 
safety  is  in  absolute  refusal.  If  we  give  an  inch,  we  shall 
have  to  give  an  ell.  It  is  easier  to  say  "  No  "  out  and  out, 
than  to  begin  with  a  little  "  Yes,"  in  hope  of  thereby  being 
allowed  to  say  "  No  "  afterwards. 

Men  who  know  their  own  mind,  even  when  it  is  a  base 
mind,  generally  get  their  own  way.  So  the  fierce  cries  of 
the  crowd  finish  one  of  Pilate's  feeble  compromises.  Bar- 
abbas  is  a  travesty  of  Jesus  in  his  very  name,  which  means 
Son  of  the  Father,  and  he  was  what  the  rulers  had  falsely 
denounced  Jesus  as  being,  a  rebel.  Their  choice  of  him 
proves  how  little  horror  and  how  much  sympathy  they  had 
for  resistance  to  Rome,  and  so  convicts  them  of  falsehood, 
and  throws  lurid  light  on  their  preferences  and  hatreds. 
If  Barabbas  embodied  the  national  aspirations,  Jesus  must 
be  unwelcome.  What  we  love,  that  we  are.  A  liberated 
Barabbas  could  only  mean  a  crucified  Jesus.  The  whole 
tragedy  of  the  nation  is  condensed  into  that  one  act,  which 


Less.  XLiii.]  The  Innocent  Criminal  and  Unjust  Judge.  29c, 

stands  as  a  symbol,  and  indeed  as  one  instance,  of  the 
perverted  choice  and  hideous  bUndness  which  were  their 
ruin.  A  like  mistaken  choice  is  made  by  many  of  us,  and 
it  brings  like  results.  "Ye  killed  the  Prince  of  Life" — 
mysterious  and  paradoxical  as  the  possibility  of  such  a  con- 
tradiction sounds,  awful  as  the  reality  of  such  a  crime  is — 
"and  desired  a  murderer  to  be  granted  unto  you," — and 
therein  they  wrote  their  own  sentence  and  slew  themselves. 
So  do  we  when  we  choose  any  person  or  thing  as  our  trust 
and  king,  and  depose  Jesus  from  His  throne. 

II.  Pilate's  renewed  attempt  and  its  failure  (vers.  20-23). 
The  liberation  of  Barabbas  would  be  a  formal  act,  occupying 
some  time,  and  we  must  suppose  that  it  followed  on  verse 
19.  The  governor  probably  hoped  that  his  concession 
would  put  the  crowd  in  a  good  humour,  but  it  only  taught 
them  their  power.  He  has  nothing  more  to  say  than  at 
first,  and  had  already  made  the  fatal  mistake  of  arguing  and 
negotiating  with  his  subjects,  so  that  it  was  too  late  to 
assume  the  tone  of  authority.  "  I  command,  you  obey," 
would  have  done  at  first,  but  not  now.  He  has  trailed  his 
authority  in  the  mud,  and  given  the  rulers  an  advantage 
which  they  use  remorselessly. 

What  a  position  for  the  representative  of  the  emperor  to 
be  vainly  trying  to  make  terms  with  a  riotous  assemblage, 
and  to  be  shouted  down  by  them !  He  seems  to  have 
felt  the  indignity  ;  for  there  is  a  touch  of  impatience  in  his 
remonstrance,  feeble  and  ineffectual  as  it  is.  One  gleam  of 
honest  indignation,  and  one  attempt  still  to  play  the  righteous 
judge,  are  there.  "  What  evil  hath  this  Man  done  ?  "  Pilate 
asks  for  facts  on  which  to  base  his  sentence,  and  gets  only 
the  yell  of  hatred.  "  I  will  therefore  chastise  Him  and  re- 
lease Him."  Again  the  expedient  of  weakness  tainted  with 
injustice.  Why  could  he  not  do  what  he  said,  instead  of 
asking  their  leave  to  do  it  ?     Because  he  was  more  con- 


300  The  Gospel  of  St.  Luke.    [Chap,  xxiii.  13-25. 

cerned  about  their  good  opinion  of  him  than  about  such  a 
trifle  as  scourging  or  crucifying  one  uninfluential  Jew,  and 
more  afraid  of  losing  office  than  of  doing  wrong.  Have 
there  ever  been  any  poHticians  or  officials  since  who  have 
succumbed  to  the  same  temptation  ? 

This  section  of  Luke's  narrative  condenses  rigorously,  and 
leaves  out  much  which  we  get  from  John.  He  does  not 
tell  us  what  was  the  last  shot  fired  by  the  rulers,  which 
made  Pilate  surrender  at  once.  They  threatened  him  with 
an  information  laid  against  him  at  Rome,  to  the  effect  that 
he  sheltered  traitors.  He  knew  enough  of  the  jealous 
tyrant  to  whom  he  was  responsible  to  know  that  such  a 
charge  would  peril  position,  and  life  itself;  and  self-interest 
carried  the  day.  Justice,  dignity,  the  strange  awe  which  had 
begun  to  creep  over  him,  are  all  swept  out  of  sight. 

There  is  something  tragic  in  his  ignominious  submission, 
even  apart  from  the  thought  of  Christ.  He  stands  as  a 
terrible  example  of  the  wickedness  which  may  come  from 
weakness,  and  of  the  danger  of  trifling  in  the  smallest 
degree  with  the  strict  lines  of  duty.  But  when  we  think  of 
what  it  really  was  which  he  did,  and  how  ignorant  he  was 
of  it,  the  tragedy  darkens,  and  '>  we  have  to  leave  to  wiser 
decision  than  ours  the  questions  of  his  guilt  and  place. 

III.  The  end  of  our  narrative  gives  the  victory  of  hate 
and  Pilate's  shameful  surrender.  Probably  the  striking 
incident  of  Pilate's  washing  his  hands  comes  in  here.  It 
was  a  vain  disavowal  of  responsibility.  His  hands  were 
none  the  cleaner,  though  the  resolute  hatred  of  the  rulers 
was  ready  to  take  all  the  burden  on  themselves.  We  do 
not  get  rid  of  our  complicity  in  evil  by  saying,  "  I  could 
not  help  it.  The  blame  lies  at  my  instigators'  door."  At 
theirs  and  at  ours, — at  theirs  for  impelling,  at  ours  for  being 
impelled. 

Luke  crystallises  his  condemnation  of  both  parties  into  two 


Less.XLiii.]  The  Innocent  Criminal  and  Unjust  Judge   301 

clauses,  the  one  of  which  sets  in  the  clearest  light  the  sin 
of  the  rulers  and  people,  and  the  other  that  of  Pilate. 
They  asked  for  him  that  "  for  insurrection  and  murder  had 
been  cast  into  prison."  Such  a  choice  convicted  the 
choosers  of  aversion  from  all  the  beauty  and  sweetness  of 
Christ's  character,  and  of  incapacity  to  see  these  because 
they  did  not  love  them,  and  mirrored  their  own  aspirations 
as  reflected  in  their  favourite.  To  reject  Jesus,  and  that  in 
favour  of  Barabbas,  was  to  prove  their  own  sinfulness.  If 
to  receive  a  prophet  in  the  name  of  a  prophet  argues  some 
sympathy  with  the  prophet's  character,  though  there  be  no 
share  in  the  prophet's  gifts,  to  choose  Barabbas  because  he 
was  a  murderer  and  a  rebel  revealed  the  direction  of  their 
sympathies  and  their  real  characters.  The  judgment  which 
men  form  of  Jesus  is  the  touchstone  of  their  inmost  selves. 
By  their  attitude  to  Him  "  the  thoughts  of  many  hearts  are 
revealed,"  and  the  destinies  of  men  shall  righteously  be 
adjudged.  We  choose  no  more  wisely  or  worthily  than 
did  these  Jews  when  we  take  others  for  our  trust.  We 
cannot  reject  Jesus  without  choosing  some  substitute  as 
unworthy  as   Barabbas. 

''  Pilate  gave  sentence  that  what  they  asked  for  should 
be  done.  .  .  .  Jesus  he  delivered  up  to  their  will."  The 
judge  condemns  himself  who  surrenders  the  innocent  to 
clamour,  and  the  ruler  is  proved  unworthy  who  is  ruled  by 
his  subjects'  mere  will.  No  baseness  can  be  baser  than 
such  prostitution  of  authority  and  perversion  of  justice. 
Pilate's  sin  is  summed  in  these  two  sentences.  It  was  a 
cowardly  surrender  of  the  sword  of  justice  to  the  hands  of 
a  bloodthirsty  mob,  by  which  he  became  a  hired  assassin. 
The  motive  for  his  yielding  is  not  distinctly  stated,  but  it 
is  clearly  simple  seeking  of  his  own  advantage.  At  first, 
state  policy,  which  has  spread  its  mantle  over  so  many 
crimes,  might  have  influenced  Pilate ;  but,  long  before  the 


302  The  Gospel  of  St.  Luke.    [Chap,  xxiii.  13-25. 

end,  it  was  naked  selfishness  which  did  so,  and  the  last 
fragment  of  hesitation  was  swept  away  when  he  was 
threatened  with  a  complaint  to  the  emperor.  So  mean  a 
motive  adds  blackness  to  his  deed. 

The  analysis  of  Pilate's  conduct  points  the  solemn  lesson 
that,  since  we  know  so  little  of  what  may  be  the  issues  of 
our  acts,  we  should  give  the  more  earnest  heed  to  keep 
their  motives  pure,  lest,  like  this  man,  we  should  do  worse 
things  than  we  know.  Pilate  thought  that  he  was  simply 
securing  his  position  by  a  little  stretch  of  indulgence, 
involving  nothing  more  serious  than  the  unnoticed  death  of 
one  more  insignificant  Jew.  He  was  damning  his  name  to 
everlasting  infamy,  and  slaying  the  Prince  of  life.  If  once 
we  let  selfish  considerations  shape  our  conduct,  we  may 
"crucify"  the  Lord  "afresh,"  and,  like  Pilate,  wash  our 
hands,  and  say,  "I  have  done  no  harm." 


LESSON   XLIV. 


The  Tree  of  Life. 

St.  Luke  xxiii.  33-47. 


33.  "And  when  they  were 
come  to  the  place,  which  is 
called  Calvary,  there  they  cruci- 
fied Him,  and  the  malefactors, 
one  on  the  right  hand,  and  the 
other  on  the  left. 

34.  Then  said  Jesus,  Father, 
forgive  them  ;  for  they  know  not 
what  they  do.  And  they  parted 
His  raiment,  and  cast  lots. 

35.  And  the  people  stood  be- 
holding. And  the  rulers  also 
with  them  derided  Him,  saying, 
He  saved  others;  let  Him  save 
Himself,  if  He  be  Christ,  the 
chosen  of  God. 

36.  And  the  soldiers  also 
mocked  Him,  coming  to  Him, 
and  offering  Him   vinegar, 

37.  And  saying,  If  Thou  be 
the  King  of  the  Jews,  save 
Thyself. 

38.  And  a  superscription  also 
was  written  over  Him  in  letters 
of  Greek,  and  Latin,  and  Hebrew, 
THIS  IS  THE  KING  OF  THE 
JEWS. 

39.  And  one  of  the  male- 
factors which  were  hanged  railed 
on  Him,  saying.  If  Thou  be  Christ, 
save  Thyself  and  us. 


40.  But  the  other  answering 
rebuked  him,  saying,  Dost  not 
thou  fear  God,  seeing  thou  art 
in   the  same  condemnation  ? 

41.  And  we  indeed  justly;  for 
we  receive  the  due  reward  of 
our  deeds :  but  this  man  hath 
done  nothing  amiss. 

42.  And  he  said  unto  Jesus, 
Lord,  remember  me  when  Thou 
comest  into  Thy  kingdom. 

43.  And  Jesus  said  unto  him, 
Verily  I  say  unto  thee.  To-day 
shalt  thou  be  with  Me  in  para- 
dise. 

44.  And  it  was  about  the  sixth 
hour,  and  there  was  a  darkness 
over  all  the  earth  until  the  ninth 
hour. 

45  And  the  sun  was  darkened, 
and  the  veil  of  the  temple  was 
rent  in  the  midst. 

46.  And  when  Jesus  had  cried 
with  a  loud  voice,  He  said, 
Father,  into  Thy  hands  I  com- 
mend My  spirit :  and  having 
said  thus.  He  gave  up  the  ghost. 

47.  Now  when  the  centurion 
saw  what  was  done,  he  glorified 
God,  saying,  Certainly  this  was 
a  righteous  man." 


THERE  is  something  very  impressive  in  the  unbroken 
continuity  of  the  clauses  in  this  lesson,  which  follow 
one  another  linked  by  a  simple  "and."     Like  the  waves  of 

303 


304  The  Gospel  of  St.  Luke.    [Chap,  xxiii.  33-47. 

the  Dead  Sea,  they  roll  heavily  in  dreary  succession. 
"  All  thy  waves  and  thy  billows  are  gone  over  me."  We 
lose  the  impression  of  protracted  and  multiplied  sorrows 
by  attempting  any  division  into  sections ;  and  it  is  better 
simply  to  follow  the  course  of  the  narrative,  as  it  unfolds 
the  long  series  of  a  Saviour's  pains  for  us,  even  while 
recognising  that  the  three  precious  sayings,  which  Luke 
alone  preserves,  stand  out  from  the  sullen  ocean  Hke  tall 
cliffs,  not  without  a  light  on  their  heads. 

The  account  of  the  act  of  fastening  to  the  cross  has 
nothing  to  say  about  physical  sufferings,  and  passes  by  all 
the  details  of  these  with  a  reverent  reticence  which  it  were 
well  to  have  always  observed.  The  fact  is  stated  with  as 
little  obtrusion  of  the  writer's  feelings  as  if  it  were  a  trivial 
one.  How  unlike  legend,  or  myth,  or  anything  but  sober 
narrative,  in  which  the  narrator  is  hidden  by  his  theme  ! 
Surely  the  tone  of  the  gospel  accounts  of  the  crucifixion 
bears  truth  stamped  upon  them,  if  ever  writings  did. 

Who  are  the  agents  intended  by  the  vague  "  they "  ? 
Pilate  had  delivered  Jesus  to  the  rulers,  and  probably  they 
are  meant,  in  accordance  with  Peter's  charge  (Acts  ii.  23, 
36).  At  all  events,  they  had  the  arrangement  of  carrying 
out  the  sentence  ;  and  the  ignominy  designed  by  crucifying 
the  two  robbers  at  the  same  time  was  the  product  of  their 
malevolent  ingenuity.  They  meant  to  point  Him  out  as 
the  worst  of  the  three ;  but  their  coarse  mockery,  as  so 
often,  carried  out  Divine  purposes,  and  occasioned  a  blessed 
manifestation  of  His  redeeming  power.  "  He  was  numbered 
with  the  transgressors,"  and  the  outward  fulfilment  of  that 
prophecy,  on  the  cross  between  the  two  malefactors,  was 
but  as  a  symbol  of  its  real  fulfilment  in  that  death,  which 
delivered  the  penitent  and  numbered  him  among  the 
saints. 

The  first  of  the  seven  words  from  the  cross,  which,  in 


Less.  XLiv.]  The  Tree  of  Life.  305 

accordance   with   the    tone    of   his    Gospel,   Luke   alone 
records,  was  spoken  at  the  moment  when  keenest  suffering 
was  being  inflicted.     No  cry  of  pain,  no  groan,  broke  from  { 
Christ's  lips.     While  the  nails  pierced  His  flesh  His  answer  \ 
to  His  torturers  was  His  prayer  for  them.     It  is  the  voice ' 
of  infinite  pity  and  love,  the  echoes  of  which  have  sounded 
on  many  a  scafibld  and  from  many  a  fire,  and  the  power  of 
which  has  cast  out  the  wild  spirit  of  revenge.     The  dying 
Stephen  prayed  to  the  living  Christ  the  prayer  which  he 
had  learned  from  the  dying  Christ,  and  multitudes  since  ,- 
have  breathed  it. 

But  Jesus'  prayer  addresses  the  Father  in  that  conscious- 
ness of  Sonship  peculiar  to  Himself,  and  on  the  cross  repeats 
the  claim  which  had  brought  Him  thither.  It  intercedes 
with  authority,  and  is  the  beginning  of  His  priestly  office, 
even  before  the  sacrifice  on  which  it  rests  is  complete.  It 
determines  the  criminality  of  men  as  only  He  who  knows 
all  hearts  can  do.  It  implies  the  truth  that  ignorance 
diminishes  sin,  but  that  it  does  not  annihilate  sin ;  for,  if 
there  were  no  sin,  there  needed  no  pardon, — and  if  there 
had  been  no  ignorance  in  that  awful  crime,  pardon  had 
been  impossible.  The  greater  or  less  criminality  of  the 
ignorance  is  not  in  question.  All  sin  has  this  element.  If 
men  knew  how  much  blessedness  they  lose,  and  how  much 
misery  they  incur,  by  their  sin,  surely  they  would  not  sin. 
But  ignorance  may  be  culpable,  because  voluntary,  and 
arising  from  loving  darkness. 

Christ's  prayer  procured  pardon,  but  personal  faith  was 
needed  to  possess  the  pardon  procured.  Some  of  that 
crowd  were,  no  doubt,  converted  at  Pentecost ;  some  may 
have  been  crushed  by  the  Roman  catapults  at  the  siege. 

The  slow  punishment  of  crucifixion  gave  opportunity  forr 
ghastly  selfishness  to  carry  on  trivial  occupations  while  the  J 
victim's  life  was  ebbing.     So  Luke  shows  us  three  pictures 

20 


3o6  The  Gospel  of  St.  Luke.    [Chap.  xxHL  33-47. 

of  the  unfeeling  onlookers.  ;^^irst,_Jh£  crowd  gaping  as  at 
any  spectacle,  with  only  morbid  curiosity  titillated  in  addi- 
tion. Second,  virulent  hatred,  not  content  with  working 
His  death,  but  trying  to  add  other  pains  to  bodily  ones. 
But  mockery  of  Jesus  turns  unwittingly  and  unwillingly  to 
His  praise,  and  in  the  act  of  denying  His  Messiahship  and 
Divinity  is  constrained  to  acknowledge  His  beneficence, 
unselfishness,  and  miracles.  The  temptation  in  the  wilder- 
ness is  repeated  in  another  form  in  these  taunts.  How 
little  the  mockers  knew  that  He  could  have  saved  Himself 
and  come  down  from  the  cross,  and  that  He  did  not  just 
because  He  would  "  save  others."  For  ever  is  it  true  that 
he  who  would  save  others  cannot  save  himself  But  it  is 
true  in  an  altogether  special  sense  here. 

The  rough  soldiers'  mockery  has  not  the  same  vitriol  of 
malice  as  the  rulers'  has,  but  is  rather  simple  brutality, 
without  any  hatred.  A  crucified  Jew  who  had  called 
himself  a  king  of  these  despised  people  was  all  the  better 
subject  for  practical  jests,  because  any  flung  at  him  would 
glance  off  to  hit  them  too,  and  because  Pilate  had  set  the 
example  in  his  scofifing  superscription.  So  the  soldiers 
take  their  cue  from  it.  They  do  not  know  what  the  rulers 
mean  by  talking  about  a  "Christ  of  God."  That  is  not  a 
matter  interesting  them,  but  they  understand  the  comedy 
of  "  this  " — this  poor  crucified  Sufferer — being  dubbed  by 
the  Roman  authority  the  "  king,"  and  they  bring  the  cup 
of  "  vinegar  "  in  derision.  Such  a  king  deserves,  as  they 
think,  such  cup-bearers. 

The  title  on  the  cross  is  connected  here  with  the  soldie^-.s' 
jest.  It,  too,  had  a  double  aim,— to  ridicule  the  Jews  as 
well  as  their  "  King."  Title  and  jest  were  true.  The 
cross  is  Christ's  throne  of  power ;  and  ever  since  His 
servants  have  gazed  on  it  with  thankful  wonder  that  "  this  " 
— the  meek  Sufferer  and   Sin-Bearer  dying  there  for  the 


Less.XLiv.]  The  Tree  of  Life.  307 

world — "  is  the  King."  Not  from  the  "  mouths  of  babes 
and  sucklings  "  only,  but  from  those  of  the  "  enemies  and 
avengers  "  themselves,  does  God  "  perfect  praise." 

The  bystanders  pass  from  sight,  and  we  come  nearer  to 
the  crosses  where  the  three  wait  death's  slow  approach. 
Scoffs  from  lips  white  with  death  are  hideous,  revealing  a 
spirit  unawed  into  reverence  and  wholesome  dread  by  the 
near  and  awful  future,  and  untouched  by  that  sense  of 
common  misery  which  would  have  kept  the  mocker  silent. 
But  the  taunt  of  the  one  thief  draws  out  the  confession  of 
the  other.  He  knew  enough  of  Jesus  to  know  that  He  was 
innocent.  But  many  a  man  in  the  crowd  knew  that.  This 
man  knew  that  he  deserved  his  own  cross,  and  shudderingly 
looked  on  to  a  more  terrible  tribunal.  It  was  the  con- 
sciousness of  sin  which  bore  him  on  the  wonderful  swift- 
ness and  strength  of  faith,  manifest  in  his  ever-memorable 
prayer.  Christ's  prayer  for  His  murderers  may  have  wrought 
the  thief's  hope  in  Jesus.  But  it  was  a  noble  faith  which 
believed  in  the  kingdom  at  such  an  hour.  Disciples  had 
fled,  their  faith  eclipsed.  The  only  living  soul  that  believed 
in  Jesus  then  was  this  man,  on  the  edge  of  another  world. 

In  spite  of  all  his  own  sin  and  Christ's  apparent  defeat, 
he  was  so  sure  of  His  coming  somehow  in  glory  and  power, 
that  he  thinks  all  will  be  well  with  himself,  if  the  King  will 
only  remember  the  hour  when  they  hung  side  by  side  on 
Calvary.  That  is  the  cry  which,  in  life  and  in  death,  the 
sight  of  Christ's  innocence  and  cross,  and  the  consciousness 
of  our -own  guilt,  should  draw  forth.  Mark,  in  the  second 
word  from  the  cross,  kingly  authority  asserted  to  the  end. 
Note,  also,  the  immediate  entrance  to  Paradise  as  con- 
trasted with  the  vague,  "  When  Thou  comest."  They  who 
die  in  the  faith  die  into  bliss  immediate,  and  there  dwell 
till  that  future  coming,  when  they  wait  on  and  follow  the 
appearing  King.      The  locality  "  in  Paradise ''   is   named 


3o8  The  Gospel  of  St.  Luke.    [Chap.  xxin.  33-47. 

after  the  far  more  important  thing  "with  Me."  That  is 
enough.  The  presence  of  Jesus  is  the  heaven  of  heaven, 
whatever  and  wherever  the  ultimate  abode  of  the  blessed 
may  be,  after  Christ's  second  coming ;  and  it  is  the  joy  of 
Paradise,  wherever  and  whatever  that  may  be.  It  seems 
precarious  to  build  large  eschatological  inferences  on  this 
enigmatical  saying ;  and  surely  a  better  use  of  the  royal 
word  of  the  King  who  opens  Paradise  is  to  grasp  the  all- 
blessed  truth  that,  wherever  He  is,  there  His  servants  die 
to  be,  and  that  with  no  gulf  of  insensibility  or  gap  in  time. 

A  third  word,  that  to  Mary  and  John,  seems  to  belong  to 
the  first  period  on  the  cross,  before  the  sixth  hour,  and 
these  three  end  His  utterances  to  others.  Then  came 
that  awful  three  hours  of  darkness,  when  He  hung  dying 
in  the  dark,  and  silent  but  for  the  cry  of  desertion  and 
agony  that  broke  from  His  desolate  soul  at  the  close  of 
these  hours.  Commentators  talk  about  the  sympathy  of 
nature,  and  so  on.  Nature  is  utterly  heartless  and  cruelly 
unsympathising,  but  God  darkened  the  light.  That 
symbolised  the  gross  darkness  covering  the  people,  as  well 
as,  possibly,  the  sinfulness  of  the  tragedy  regarded  as  man's 
act.  But  in  its  higher  aspect  Christ's  death  was  not 
eclipse,  but  illumination.  "  The  darkness  is  past,  and  the 
true  light  now  shineth,"  and  the  eclipse  was  over  before 
He  breathed  out  His  spirit.  The  rent  veil  is  especially 
significant  to  Luke,  who  delights  in  the  universal  aspect 
of  the  Gospel.  It  showed  that  the  ancient  holy  place  was 
no  longer  shut  off  and  denied  to  men.  The  destruction  of 
the  old  order  was,  no  doubt,  expressed  by  it ;  but  the  more 
blessed  thought  of  the  new  access  by  Jesus  for  all  men 
alike  is  the  great  truth  intended. 

In  the  last  word  from  the  cross,  we  may  note  the  voice 
of  the  Son,  "  Father."  The  consciousness  of  His  filial 
relationship  is  clear  at  last.    It  contrasts  with  the  mysterious 


Less.XLiv.]  The  Tree  of  Life.  309 

sense  of  desertion  in  the  dread  cry  that  preceded.  The 
sacrifice  is  accepted ;  and  the  horror  of  spiritual  death, 
which  is  separation,  is  overcome  before  the  advent  of 
physical  death.  He  can  calmly  submit  to  the  shadow, 
having  borne  and  conquered  the  substance.  The  strong 
cry  is  the  voice  of  perfect  trust  and  obedience.  The 
words  come  from  a  non-Messianic  psalm,  where  they 
express  the  submission  and  trust  of  a  soul  for  all  life's 
changes.  Jesus  takes  them  for  His  own  in  witness  of  His 
true  manhood  and  participation  in  our  death,  and  as 
pattern  of  how  He  would  have  us  live  and  die.  That 
clear  consciousness  of  falling  into  the  gracious  hands, 
stretched  out  to  catch  the  child  as  he  falls,  may  be  ours. 
Only  we  have  to  commit  our  souls  to  Him,  as  He  com- 
mitted His  to  God. 

Stephen  cried,  "  Lord  Jesus,  receive  my  spirit !  "  It  is 
the  voice  of  the  Lord  of  life  and  death.  "  I  commit "  is 
more  than  a  mental  act  of  trust.  It  is  a  definite  expression 
of  his  voluntary  death,  which  is  confirmed  by  the  remark- 
able unanimity  of  the  language  of  the  evangelists,  who  all 
use  expressions  which  imply  that  our  Lord's  death  was  His 
own  act.  In  this  supreme  sense,  He  "gave  Himself  for 
us,"  and  "offered  Himself  without  spot  to  God." 

The  centurion's  confession  testifies  to  the  impression,  on 
a  rude  nature,  of  the  unspeakable  pathos  and  elevation  of 
the  death.  But  if  all  that  we  have*  to  say,  as  we  gaze  on 
Calvary,  is,  "This  was  a  righteous  man,"  it  becomes  the 
saddest  and  dreariest  scene  in  the  world's  history,  raising, 
in  its  acutest  form,  the  old  mystery  of  the  sorrows  of  virtue 
as  stumbling-blocks  for  faith  in  God's  goodness  or  power. 
But  if  we  see  there  the  God-given  sacrifice  for  the  world's 
sin,  our  hearts  melt  with  thankfulness,  and  we  can  take  as 
ours  the  grand  proclamation,  "God  was  in  Christ,  recon- 
ciling the  world  unto  Himself." 


LESSON    XLV. 
Sunrise. 


St.  Luke  xxiv.  I- 12. 


1.  "  Now  upon  the  first  day  of 
the  week,  very  early  in  the  morn- 
ing, they  came  unto  the  sepulchre, 
bringing  the  spices  which  they 
had  prepared,  and  certain  others 
with  them. 

2.  And  they  found  the  stone 
rolled  away  from  the  sepulchre. 

3.  And  they  entered  in,  and 
found  not  the  body  of  the  Lord 
Jesus. 

4.  And  it  came  to  pass,  as  they 
were  much  perplexed  thereabout, 
behold,  two  men  stood  by  them 
in  sliining  garments; 

5.  And  as  they  were  afraid, 
and  bowed  down  their  faces  to 
the  earth,  they  said  unto  them, 
Why  seek  ye  the  Uving  among 
the  dead  ? 

6.  He  is  not  here,  but  is  risen  : 
remember  how  He  spake  unto 
you  when  He  was  yet  in  Galilee, 

NO  eye  saw  Jesus  coming  forth  from  the  grave.  If  the 
narratives  of  the  Gospels  had  not  been  simple  records 
of  facts,  could  they  have  resisted  the  temptation  of  painting 
the  act  of  resurrection  ?  Surely  their  silence  looks  liker 
history  than  legend.  Luke's  narrative  diverges  very  widely 
from  the  others  and  has  three  well-marked  characteristics, 

310 


7.  Saying,  The  Son  of  man 
must  be  delivered  into  the  hands 
of  sinful  men,  and  be  crucified, 
and  the  third  daj'  rise  again. 

8.  And  they  remembered  His 
words, 

9.  And  returned  from  the  sepul- 
chre, and  told  all  these  things 
unto  the  eleven,  and  to  all  the  rest. 

10.  It  was  Mary  Magdalene, 
and  Joanna,  and  Mary  the  mother 
of  James,  and  other  women  that 
w^ere  with  them,  which  told  these 
things  unto  the  apostles. 

11.  And  their  words  seemed 
to  them  as  idle  tales,  and  they 
believed  them  not. 

12.  Then  arose  Peter,  and  ran 
unto  the  sepulchre  ;  and  stooping 
down,  he  beheld  the  linen  clothes 
laid  by  themselves,  and  departed, 
wondering  in  himself  at  that 
which  was  come  to  pass." 


Less.  XL  v.]  Sunrise.  311 

— its  exclusive  reference  to  the  appearances  of  Jesus  in 
Jerusalem,  its  emphasis  on  the  depression  and  disbelief  of  the 
disciples,  and  its  culmination  in  their  appointment  as  wit- 
nesses, by  which  the  "former  treatise  "  in  good  Theophilus' 
hands  is  linked  on  to  its  sequel  in  the  so-called  Acts  of  the 
Apostles.     Our  present  lesson  has  four  steps. 

I.  The  Empty  Tomb. — The  resurrection  appears  to  have 
taken  place  in  the  first  moments  of  the  first  day  of  the 
week.  All  the  evangelists  place  the  women's  visit  at  an 
early  hour,  variously  described  by  them  as  "  as  it  began  to 
dawn,"  or  "very  early,  .  .  .  when  the  sun  was  risen."  But 
ere  the  glimmering  light  showed  them  the  path  to  the  tomb 
He  had  come  forth,  anticipating  the  dawn.  Love  and 
sorrow  woke  the  women  early,  but  the  sleeping  Conqueror 
was  awake  before  them. 

Mary  Magdalene  was  the  leader  of  the  little  group,  as 
one  delivered  from  so  awful  a  fate  could  not  but  be ;  and 
with  her  the  other  ministering  women  who  had  waited  on 
Jesus  living,  and  now  came,  brave,  and  finding  some  solace 
in  the  act,  to  lavish  useless  gifts  on  the  sacred  form  already 
swathed,  by  Nicodemus'  loving  care,  in  linen  cloths, 
fragrant  with  "a  mixture  of  myrrh  and  aloes,  about  a 
hundred-pound  weight."  They  had  seen  it  so  buried,  and 
yet  they  brought  their  spices ;  for  they  wished  to  have  some 
share  in  these  sad  offices,  and'  did  not  stay  to  ask  if  their 
gifts  were  needful.  The  gifts  meant  endless  love,  and 
yearning  to  help,  and  undying  constancy,  and  these  were 
more  fragrant  than  spices. 

The  motive  of  our  offerings  is  of  more  importance  than 
their  use.  The  great  circular  stone,  like  a  millstone  set  on 
edge  and  working  in  a  groove,  was  rolled  away.  It  had 
been  a  hindrance  in  their  thoughts ;  but  many  an  obstacle 
in  the  path  of  loving  service  to  Jesus  that  looms  large  in 
imagination  is  gone  when  we  reach   the  place  of  service. 


312  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  1-12. 

Why  was  it  rolled  away?  Not  that  Jesus  might  come  forth, 
— for  He  needed  no  angel  hands  to  remove  obstacles  to  His 
rising,  and  the  resurrection  preceded  the  angel's  coming, — 
but  it  was  put  aside  that  disciples  might  enter  to  see  the 
empty  place,  and  that  angels  might  join  in  their  adoration. 
The  veil  of  the  temple  was  rent  when  He  died.  The  great 
stone  on  the  grave  was  rolled  away  when  He  rose.  Men 
may  enter  the  holy  place  because  He  has  died.  They 
come  forth  from  the  tomb  because  He  has  risen. 

The  sight  of  the  empty  grave  was  no  joy  to  the  weeping 
eyes  that  first  saw  it  in  the  twilight ;  but  the  twilight  has 
broadened  into  day,  and  that  open  sepulchre  with  the  sun- 
shine flooding  it,  and  angels  sitting  to  guard  the  very  ground 
where  the  body  of  Jesus  had  lain,  is  the  seal  of  Christ's 
finished  and  accepted  work,  and  the  firm  foundation  of  the 
living  hope  of  hfe  hereafter. 

n.  The  Angel  Message. — We  need  not  wonder  at  the 
diversity  in  the  evangelists  as  to  the  number  of  the  angels 
and  the  words  of  their  communication.  We  know  too  little 
about  the  laws  of  such  appearances  to  be  able  to  say  that 
it  is  impossible  that  their  numbers  should  have  appeared  to 
vary  according  to  the  eyes  that  looked  ;  and  the  plain  com- 
mon-sense remark  that  if  there  were  two,  there  was  certainly 
one,  disposes  of  the  "  contradiction  "  found  in  the  accounts. 
It  was  as  fitting  that  there  should  be  "  a  multitude  of  the 
heavenly  host "  at  the  grave  as  at  the  birth  ;  and  they  may 
have  appeared  and  disappeared  as  suddenly  as  a  flight  of 
white-winged  birds  wheeling  in  the  sky,  with  the  sunshine 
glancing  on  them  as  they  turn.  But  their  presence  there  is 
the  main  thing,  as  indicating  Christ's  lordship  over  them 
too,  and  their  "  desire  to  look  into  "  that  strange  cavern 
where  their  and  our  Lord  had  lain,  wrapped  in  the  death 
that  was  foreign  to  them.  They  were  there  as  His  attend- 
ants, and  as  "  your  servants  for  Jesus'  sake." 


Less.XLV.]  Sunrise.  313 

The  gradual  preparation  of  the  overstrained  hearts  of  the 
disciples,  especially  of  these  loving,  sad  women,  for  the  dis- 
closure of  the  mighty  fact,  is  very  beautiful  and  tender. 
Sudden  joy  may  harm.  So  Christ  will  not  appear,  without 
sending  messengers  to  prepare  His  way  before  Him,  and 
lets  the  blessedness  trickle  in  drops,  rather  than  burst  in  a 
flood.  He  will  not  show  Himself  at  once;  but  first  the 
empty  grave,  and  then  the  angel's  message,  shall  gently 
make  minds  and  hearts  ready  for  the  full  wonder  and  joy. 
The  evangelists  diverge  markedly  in  their  report  of  the 
angels'  words.  Why  should  we  suppose  that  to  be  con- 
tradiction ?  Surely  it  is  more  likely  that  much  passed  in 
that  marvellous  conversation,  when  immortal  tongues  spoke 
the  speech  of  earth,  to  tell  of  the  victory  over  death,  for 
which  there  were  no  terms  in  the  speech  of  heaven,  than 
that  it  was  limited  to  such  few  words  as  any  one  of  the 
reporters  gives  us. 

The  much  decried  expedient  of  the  harmonisers,  that  of 
supposing  that  all  the  reports  are  mutually  supplementary, 
seems  in  this  case  most  natural.  All  [the  Synoptists]  pre- 
serve the  one  central  statement  :  "  He  is  not  here ;  He  is 
risen."  For  the  rest,  they  sum  up  differently  what  was 
said.  Luke  sets  the  central  announcement  in  the  centre, 
leads  up  to  it  by  a  question,  and  follows  it  by  recalling 
half-forgotten  and  wholly  misunderstood  predictions,  uttered 
in  the  sweet  old  days  to  which  the  women's  hearts  turned 
so  regretfully.  The  question  not  only  had  its  original  force 
in  raising  dim  thoughts  of  the  impossibiHty  of  the  grave 
being  the  fit  place  for  Him  who  is  life,  but  it  carries  for  us 
the  large  truths  of  His  essential  nature  as  the  living  One, 
and,  by  emphasising  the  incongruity  of  His  subjection  to 
death,  points  the  lesson  of  the  reason  for  His  dying.  To 
suppose  that  He  should  be  holden  of  it  is  impossible  if  we 
know  who  He  is.     To  know  that  He  has  let  it  hold  Him 


314  The  Gospel  of  St.  Luke     [Chap.  xxiv,  1-12 

for  a  time,  is  to  understand  that  His  death  was  for  our  life, 
and  is  the  death  of  death. 

The  great  announcement  is  in  very  few  and  curiously 
simple  words.  "  Not  here," — as  they  could  see,  if  they 
looked  closely  into  the  dark  cave.  "Risen," — as  they 
could  not  see,  and  were  too  stunned  at  first  either  to 
believe  or  disbelieve.  That  one  word,  if  we  hold  it  fast, 
changes  all  things,  conquers  death,  dries  tears,  calms  grief, 
widens  our  outlook,  and  makes  earth  the  nursery  and 
heaven  home.  The  fact  which  it  proclaims  ratifies  Christ's 
loftiest  claims,  declares  God's  acceptance  of  His  sacrifice, 
is  the  pattern  and  the  power  of  immortal  life  for  us,  if  we 
trust  to  the  sacrifice  of  His  death,  and  share  in  the  spirit  of 
His  risen  life. 

The  words  He  had  spoken  needed  experience  to  interpret 
them,  as  so  many  of  His  words  do.  We  have  to  grow  up 
to  them ;  and,  till  we  do,  they  lie  comparatively  neglected, 
but  then  they  flash  into  new  meaning,  and  we  remember 
that  He  told  us  so,  and  wonder  that  we  ever  forgot  or 
misunderstood.  We  are  told  that  the  disciples'  forgetfulness 
of  Christ's  predictions  of  His  resurrection  is  "  unpsycho- 
logical," — which  is  a  learned  way  of  saying  that  it  is  a  much 
more  stupid  thing  than  the  critic  thinks  he  would  have 
done, — and  probably  all  the  while  the  said  critic  has  many 
a  truth  lying  "  bedridden  in  the  dormitory  of  his  soul," 
waiting  for  events  to  bring  them  to  consciousness. 

in.  The  Disbelieved  Report. — Luke  has  nothing  to  say 
about  our  Lord's  appearance  to  the  women  on  their  way 
back.  Probably  he  did  not  know  of  it;  but  inferring 
ignorance  from  silence  is  precarious.  The  point  which  he 
wishes  to  make  emphatic  is  the  reception  of  the  tidings  by 
"  the  eleven  "  and  "  all  the  rest."  He  uses  very  strong 
language.  "  Idle  talk  "  was  what  the  men  who,  for  the 
rest  of  their  lives,  were  to  repeat  the  same  called  it  when 


Less.XLV.]  Sunrise.  315 

they  first  heard  it.  Flat  disbehef,  and  that  declared  in 
rude  terms,  which  must  have  stabbed  the  women  like  a 
knife,  was  the  attitude  of  all.  The  value  of  that  fact  has 
often  been  pointed  out,  but  should  never  be  overlooked. 
It  disposes  of  all  the  talk  about  the  resurrection  as  being 
hallucination,  born  of  excited  expectations. 

The  very  opposite  of  such  excitement  was  the  true  con- 
dition. All  hope  was  shattered.  They  were  crushed  by 
disappointment,  and  ready  to  scatter.  The  Shepherd  was 
smitten,  and  what  else  could  the  sheep  do  ?  Resurrection 
was  the  very  last  thing  that  they  dreamed  of.  Just  because 
they  did  not  believe,  we  may  the  more  surely  beheve. 
Their  testimony  is  enhanced  by  their  initial  incredulity; 
and  in  particular  the  modern  hypotheses,  which  try  to  save 
them  from  the  stigma  of  fraud,  and  yet  to  refuse  them 
the  credit  of  veracity,  by  supposing  hallucination,  which 
requires  a  heated  atmosphere  of  expectation  for  its  growth, 
are  blown  to  atoms  by  the  fact  that  the  first  tidings  of  the 
resurrection  seemed  to  the  future  witnesses  of  the  resurrec- 
tion "as  idle  talk,"  to  be  promptly  disbelieved. 

IV.  Peter's  Race  to  the  Tomb. — What  winged  the 
denier's  feet?  Probably  that  infinitely  gracious  message 
which  had  come  to  him,  "  Go,  tell  His  disciples  and 
Peter."  Then  his  foul  cowardice  had  not  alienated  his 
Master.  How  he  must  have  writhed  with  the  thought 
that  his  last  look  from  Jesus  had  been  that  one  of  sad, 
reproachful  disappointment,  which  He  had  cast  on  the 
poor  coward  as  He  passed,  fettered,  to  Pilate's  palace  ! 
And  now  all  was  over,  and  he  could  never  tell  his  Lord 
how  he  loved  Him  still !  "  You  cannot  mend  it  now  "  is 
the  sharpest  pang  that  tears  us  when  we  think  of  flaws  in 
our  conduct  to  the  dear  ones  gone.  Hope  came  into  the 
gloom,  and  that,  joined  to  his  natural  impetuosity,  sent 
Peter  as  fast  as  he  could  go  to  the  sepulchre.     His  eyes 


3i6  The  Gospel  of  St.  Luke.    [Chap. xxiv.  1-12. 

saw  no  angels.  He  needed  to  be  left  alone  a  little  longer 
with  only  the  bare  facts,  which  he  could  see ;  and  then, 
when  he  had  wondered  long  enough,  Jesus  Himself  came 
to  him  in  that  interview,  the  fact  of  which  was  known  to 
many,  but  the  details  of  which  were  buried  in  Peter's 
breast.  He  saw  the  empty  place,  and  the  clothes  lying 
there,  in  token  that  calm  deliberation  had  marked  the 
resurrection,  and  that  the  vesture  of  the  grave  was  fit  for 
Jesus  no  more. 

One  might  have  thought  that  Peter  would  have  been 
only  too  eager  to  believe,  and  that  the  suspense  of  judgment 
and  the  slow  pondering  of  wonder  ascribed  to  him  are  not 
like  his  rapid  movement  of  mind  and  feeling.  But  he  was 
weighted  with  a  great  sin,  and  that  makes  a  heavy  heart 
slow  to  embrace  hope.  His  companion,  of  whom  Luke 
tells  nothing,  was  first  to  reach  the  grave, — for  love  outran 
sorrow, — but  Peter  was  first  to  enter ;  for  his  nature  was 
less  open  to  such  finer  emotions  as  held  back  reverent  love. 
But  John  was  the  first  to  believe ;  for  the  heart  that  had 
drunk  most  deeply  of  love,  and  had  no  stain  of  treachery, 
was  most  swift  to  receive  the  full  joy  that  came  from  the 
risen  Lord.  John  walks  in  the  sunshine  of  belief,  while  his 
friend  gropes  in  the  twilight  of  "  wonder."  So  love  to 
Jesus,  though  it  be  the  child  of  faith,  becomes  the  ally  and 
helper  of  its  parent;  and,  while  the  first  message  of  the 
gospel  is  "  believe  and  love,"  the  subsequent  exhortation  is 
also  "  love  and  believe." 


LESSON   XLVI. 


The  two  Travellers  and  their  Companion. 

St.  Luke  xxiv.  13-27. 


13.  "And,  behold,  two  of  them 
went  that  same  day  to  a  village 
called  Emmaus,  which  was  from 
Jerusalem  about  threescore  fur- 
longs. 

14.  And  they  talked  together 
of  all  these  things  which  had 
happened. 

15.  And  it  came  to  pass,  that, 
while  they  communed  together 
and  reasoned,  Jesus  Himself 
drew  near,  and  went  with  them. 

16.  Buttheir  eyes  were  holden 
that  they  should  not  know  Him. 

17.  And  He  said  unto  them. 
What  manner  of  communications 
are  these  that  ye  have  one  to 
another,  as  ye  walk,  and  are  sad  ? 

18.  And  the  one  of  them, 
whose  name  was  Cleopas,  an- 
swering, said  unto  Him,  Art  Thou 
only  a  stranger  in  Jerusalem, 
and  hast  not  known  the  things 
which  are  come  to  pass  there  in 
these  days  ? 

19.  And  He  said  unto  them. 
What  things?  And  they  said 
unto  Him,  Concerning  Jesus  of 
Nazareth,  which  was  a  prophet 
mighty  in  deed  and  word  before 
God  and  all  the  people : 

20.  And  how  the  chief  priests 
and  our  rulers  delivered  Him  to 


be  condemned  to  death,  and  have 
crucified  Him. 

21.  But  we  trusted  that  it  had 
been  He  which  should  have  re- 
deemed Israel  :  and  beside  all 
this,  to-day  is  the  third  day  since 
these  things  were  done. 

22.  Yea,  and  certain  women 
also  of  our  company  made  us 
astonished,  which  were  early  at 
the  sepulchre; 

23.  And  when  they  found  not 
His  body,  they  came,  saying, 
that  they  had  also  seen  a  vision 
of  angels,  which  said  that  He 
was  alive. 

24.  And  certain  of  them  which 
were  with  us  went  to  the  sepul- 
chre, and  found  it  even  so  as 
the  women  had  said :  but  Him 
they  saw  not. 

25.  Then  He  said  unto  them, 
O  fools,  and  slow  of  heart  to 
believe  all  that  the  prophets  have 
spoken : 

26.  Ought  not  Christ  to  have 
suffered  these  things,  and  to 
enter  into  His  glory? 

27.  And  beginning  at  Moses 
and  all  the  prophets.  He  ex- 
pounded unto  them  in  all  the 
scriptures  the  things  concerning 
Himself." 


WHO  were  these  two  disciples ?    A  very  old  guess  is 
that  the  unnamed  one  was  Luke  himself;  but  the 
first  words  of  the  Gospel  seem  to  show  that  he  was  not  an 

317 


3i8  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  13-27. 

"eye-witness,"  and  the  tempting  supposition  must  fall  to 
the  ground.  Neither  of  the  two  was  an  apostle  (ver.  33). 
They  were  quite  insignificant  persons,  and  the  fact  that 
they  were  is  part  of  the  preciousness  of  the  incident.  The 
risen  Christ  spent  the  greater  part  of  that  first  day  with 
these  two,  listening  to  their  despondency  and  enlightening 
their  darkness.  Strange  employment  for  Him,  and  a 
prophecy  of  His  permanent  action  ! 

I.  We  have  the  two  travellers  and  the  Stranger  who  Joins 
them.  The  fact  that  these  two  had  left  the  company  of 
the  disciples,  for  Emmaus,  where  possibly  one  of  them  had 
his  home  (ver.  29),  looks  as  if  they  intended  to  desert. 
They  had  come  away  without  waiting  for  the  solution  of 
the  strange  reports  which  had  reached  them.  We  do  not 
know  that  they  intended  to  go  back  to  Jerusalem.  Cleopas' 
later  explanation  breathes  utter  despondency,  from  the 
conviction  that  all  is  over  and  their  hopes  blasted.  Their 
eager  talk  was  about  the  rumours  of  the  resurrection  as  well 
as  the  crucifixion,  and  apparently  the  two  did  not  entirely 
agree  in  their  views,  as  may  be  inferred  from  their  "  ques- 
tioning together,"  and  "  exchanging  words  with  one  another." 
If  they  had  stayed  with  their  brethren  and  waited  patiently, 
taking  the  twilight  granted  till  the  full  dawn  came,  they 
would  have  had  all  their  doubts  solved  in  due  time.  We 
often  give  ourselves  a  great  deal  of  trouble,  and  lose  much 
peace,  by  worrying  over  questions  which  can  only  be  solved 
by  time,  and  will  be  so  if  we  have  patience. 

Why  did  Jesus  select  these  two  for  recipients  of  His 
teaching  ?  The  answer  is  connected  with  that  to  another 
question, — Why  did  He  not  make  Himself  known  at  once, 
but,  as  it  were,  mask  His  identity  ?  Probably  the  reply  to 
both  questions  is  to  be  found  in  considering  the  purpose 
of  all  the  appearances  of  our  Lord  after  His  resurrection. 
These  were   not  only  for  the   sake  of  giving   conclusive 


Less.xLVL]  The  two  Travellers  and  their  Companion.  319 

evidence  of  the  fact  to  which  the  disciples  were  to  be 
witnesses,  but  also  for  the  purpose  of  preparing  them  for 
the  coming  period,  when  He  would  be  wholly  absent  in 
bodily  reality.  They  were  a  bridge  between  the  old  days  of 
bodily  presence,  and  unrestrained,  constant  communication, 
and  the  coming  ones  of  bodily  absence  and  communication 
by  faith  only.  Gently  and  gradually  their  hearts'  tendrils 
were  unwound  from  the  "  Christ  after  the  flesh,"  and 
trained  to  climb  to  the  unseen  Lover  and  PViend.  It  was 
the  apprenticeship  of  faith, — the  encouragement  of  the 
young  wings  to  fly.  So  here  Jesus  comes  to  these  two 
because  they  needed  Him  so  much,  and  in  all  their 
despondency  yet  loved  Him  and  made  Him  their  theme. 
But  He  comes  veiled,  because  in  their  love  they  doubted, 
and  in  order  that  they  might  be  led  up  to  the  higher  ground 
of  believing. 

Their  non-recognition  is  traced  by  Luke  to  an  incapacity 
in  them,  while  Mark  rather  lays  stress  on  a  change  in  our 
Lord's  "form"  as  the  cause.  The  simple  conclusion  is 
that  both  operated,  and  were  both  intended  to  leave  room 
for  the  better  discernment  which  His  burning  words  pro- 
duced, as  He  led  them  to  "  believe  all  that  the  prophets 
have  spoken."  That  faith  being  eff'ected,  the  sight  fol- 
lowed. The  world  says,  "seeing  is  beheving,"  but  the 
converse  is  truer, — believing  is  seeing.  First  faith,  then 
sight,  is  the  law  for  the  future,  on  the  verge  of  which  they 
stood,  and  for  which  that  walk  to  Emmaus  prepared  them, 
as  the  lessons  it  teaches  may  prepare  us. 

The  threefold  value  of  this  incident  is  evidential,  pre- 
paratory, and  symbolical.  The  value  as  a  proof  of  the 
resurrection  needs  few  words.  Unless  the  narrative  is  a 
(which  nobody  ventures  to  affirm  now),  it  finishes  the 
modern  expedient  of  getting  rid  of  the  witnesses  to  the 
resurrection  by  jinghng  with  "  hallucinations."     A  halluci- 


320  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  13-27. 

nation  which  lasted  through  a  long  day  and  hours  of  talk,  is 
rather  too  strong  a  draft  on  our  credulity. 

The  symbolical  value  of  the  incident  should  not  be  over- 
looked, though  it  should  always  be  strictly  subordinated. 
It  is  real,  just  because,  as  has  been  said  above,  all  the 
events  of  the  forty  days  were  preparatory  for  the  permanent 
conditions  of  the  Christian  life.  Wherever  two  walk  to- 
gether, and  have  Christ  for  their  theme  and  in  their  hearts. 
He  will  walk  between  them.  No  road  is  so  common,  no 
duty  so  homely,  but  that  His  presence  is  ours.  Especially 
is  He  near  troubled  hearts.  We  should  think  it  great  con- 
descension and  sad  waste  of  time  to  go  seven  miles  out  of 
our  way,  and  spend  a  long  spring  day  in  cheering  two  poor, 
ignorant  men.  But  Jesus,  with  the  mystery  of  the  grave 
still  hanging  about  Him,  and  the  glory  of  the  risen  life 
beginning  to  invest  Him,  willingly  did  it.  Let  us  take  the 
comfort,  and  see  that  we  follow  the  example. 

II.  We  have  the  sad  outpouring  of  hearts  unlocked  by 
sympathy.  Jesus  asks  questions,  not  because  He  does  not 
knowibut  that  we  may  enjoy  the  blessedness  of  telling  Him 
all  that  is  in  our  hearts.\  His  reasons  for  hiding  His  identity 
have  been  already  considered,  and  we  need  only  remark 
further  as  to  His  questions,  that  they  may  fairly  be  taken  as 
not  so  much  symbols  as  instances  of  His  loving  readiness 
to  receive  and  sympathise  with  the  outpourings  of  our 
hearts,  whatever  trouble  may  agitate  them.  The  Revised 
Version's  rendering  in  verse  18,  "And  they  stood  still, 
looking  sad,"  is  picturesque,  and  shows  us  the  two  men 
arrested  by  the  question,  and  at  first  too  much  affected  by 
it  to  answer. 

The  touch  of  another  hand,  however  gentle,  often  at  first 
makes  grief  more ;  but  to  tell  a  trouble,  though  it  needs  an 
effort,  brings  ease.  Sorrow  is  apt  to  think  that  its  cloud 
wraps  everybody,  and  so  Cleopas  wonders  that  there  was 


Less.XLVi.]  The  two  Travellers  and  their  Companion.   331 

one  man  in  Jerusalem  ignorant  of  what  had  happened. 
All  subjects  but  one  seem  to  him  impossible,  and  he  forgets 
that  the  Stranger  might  know  of  the  crucifixion,  and  yet  not 
know  that  they  were  speaking  about  it.  Christ's  further 
brief  question,  of  one  word  in  the  Greek,  is  like  the  turning 
of  the  small  handle  which  opens  a  sluice.  Out  pours  a 
stream.  Both  speak  at  once  now.  Their  speech  is  an 
artless  revelation  of  themselves.  Note  their  yet  surviving 
faith.  Their  Master  is  still  to  them  a  prophet,  a  miracle- 
worker,  a  teacher,  approved  of  God,  and  manifested  to  the 
nation. 

Note  how  incautiously  they  arraign  the  rulers  to  a  stranger, 
how  they  lay  all  the  guilt  at  their  door,  and  have  not  a  word 
to  say  about  Pilate,  and  how  they  seem  to  regard  their 
questioner  as  a  Gentile,  from  their  expression  "  our  rulers." 
Note,  further,  the  wailing  despair,  and  wistful  looking  after 
the  hopes  which  had  melted  like  a  mist  wreath,  in  that 
"  trusted."  That  dream,  they  imply,  is  past  now.  And  all 
the  while  the  hope  which  they  thought  buried  in  their 
Master's  grave  had  risen  with  Him,  and  was  ready  to  flood 
their  hearts  in  new  and  nobler  form.  Note  their  strange 
reference  to  the  third  day.  Does  it  imply  that  hope  is 
dead  now  that  so  long  time  has  passed  ?  or  are  there  some 
ashes  of  flickering  hope  yet  glowing  in  them,  and  some 
remembrance  of  His  sayings  about  the  third  day?  It  is 
hard  to  tell,  but  sorrow  is  often  inconsistent,  and  in  the 
fluctuations  of  their  souls  they  may  have  caught  a  moment's 
sight  of  the  light,  as  they  rose  to  the  top  of  a  wave,  though 
they  soon  lost  it  again. 

Their  references  to  the  stories  from  the  sepulchre  do  not 
sound  as  if  they  had  hope.  The  one  thing  which  they 
think  certain  is  the  disappearance  of  the  body.  As  for  the 
rest,  there  is  a  touch  of  unbelief  in  their  way  of  putting  the 
women's  testimony,  "  They  came,  saying,  .  .  .  angels,  which 

21 


322  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  13-27. 

said  "  j  so  that  it  is  only  a  report  of  a  report  which  we  have 
to  go  on.  Note,  too,  that  they  do  not  give  the  angels' 
"  saying  "  as  being  that  He  was  "  risen,"  but  that  He  was 
"alive,"  which  may,  in  their  minds,  have  cast  doubt  on  the 
death  rather  than  proclaimed  a  resurrection.  Their  allusion 
to  Peter  and  John's  visit  shows  that  Luke  must  have 
known  that  the  latter  accompanied  the  former,  and  thus 
warns  us  not  to  infer  ignorance  from  silence. 

One  plain  conclusion  from  all  that  these  two  say  to  the 
Stranger  is  that  they  should  not  have  been  on  their  way 
to  Emmaus.  There  was  enough  to  make  them  wait  for  the 
confirmation  or  contradiction  of  the  reports ;  and  if  their 
hearts  had  not  been  clouded  by  doubt,  which  had  all  but 
thickened  to  conclusive  disbelief,  they  could  not  have 
withdrawn  from  their  "  company  "  while  such  a  question 
remained  unsettled.  Their  artless  disclosure  of  their  state 
of  mind  suggests  the  question.  Was  such  hopeless  despon- 
dency likely  to  give  birth  to  the  story  of  a  resurrection  if  it 
had  not  happened  ?  What  set  light  to  the  smoke  and 
turned.it  into  glowing  flame?  How  came  these  faint- 
hearted doubters  to  be  transformed  into  men  "rejoicing 
that  they  were  counted  worthy  to  suffer  shame  for  His 
name"?  The  only  answer  is, — the  resurrection  and  its 
sequel  wrought  the  change.  That  all  this  fluid  doubt  and 
despondency  should  have  been  consolidated  into  heroic 
faith,  unfaltering  in  the  face  of  suffering  and  death,  demanded 
the  pressure  of  that  mighty  fact,  without  which  the  future 
of  the  Church  and  the  transformation  of  the  disciples  is 
impossible. 

in.  We  have  the  teachings  of  the  Stranger.  Our  Lord 
steadily  pursued  His  design  of  evoking  faith  first,  and,  only 
second,  granting  sight.  The  shortest  road  is  not  always 
the  best.  So  He  does  not  yet  do  what  would  have  settled 
all  their  doubts,  nor  discuss  the  truth  of  the  reports  which 


Less.  XL VI.]  The  two  Travellers  and  their  Companion.  323 

they  quote,  but  lifts  the  whole  conversation  to  a  higher 
level.  His  rebuke  touches  both  their  intellect  and  their 
will  or  affections.  The  ground  of  unbehef  extends  to  both. 
The  moral  nature  has  much  influence  over  the  intellectual, 
and  belief  or  unbelief  is  not  the  act  of  bare  intelligence. 
The  rebuke  sets  the  prophetic  word  on  a  pinnacle,  and 
implies  that  true  wisdom  consists  in  believing  it.  The  neces- 
sity for  the  Christ  to  suffer  is  not  here  the  deep  necessities 
in  God's  government  or  in  man's  sin,  but  the  necessity 
arising  from  prophecy,  which  must  be  fulfilled.  "  O  excel- 
lent expositor  !  Christ  commenting  on  His  own  prophecies, 
all  of  which  He  first  inspired,  afterwards  fulfilled,  and  now 
interpreted."  How  fain  we  would  have  known  what  were 
the  prophecies  to  which  He  pointed !  But  this,  at  all 
events,  is  clear,  that  He  saw  the  ancient  scriptures  to  be  full 
of  Himself,  and  has  taught  us  that  He  is  the  goal-aim  of  all 
the  earlier  revelation. 

In  these  days  when  the  battle  is  being  waged  round  the 
Old  Testament,  it  is  well  to  approach  it  with  the  conviction 
which  actuated  Jesus  when  He  interpreted  it,  that  its  mean- 
ing is  all  wrapped  in  Him,  and  that  whatever  other  qualifi- 
cations we  may  bring  to  its  study,  we  shall  not  understand 
its  organic  unity,  its  unfolding  fulness,  nor  its  informing 
purpose,  unless  we  come  to  it  believing  that  '*  the  testimony 
of  Jesus  is  the  spirit  of  prophecy." 


LESSON  XLVII. 


Emmaus  and  Jerusalem. 

St.  Luke  xxiv.  28-43. 


28.  "  And  they  drew  nigh  unto 
the  village,  whither  they  went : 
and  He  made  as  though  He  would 
have  gone  further. 

29.  But  they  constrained  Him, 
saying,  Abide  with- us:  for  it  is 
toward  evening,  and  the  day  is 
far  spent.  And  He  went  in  to 
tarry  with  them. 

30.  And  it  came  to  pass,  as 
He  sat  at  meat  with  them.  He 
took  bread,  and  blessed  it,  and 
brake,  and  gave  to  them. 

31.  And  their  eyes  were 
opened,  and  they  knew  Him ; 
and  He  vanished  out  of  their 
sight. 

32.  And  they  said  one  to 
another,  Did  not  our  heart  burn 
within  us,  while  He  talked  with 
us  by  the  way,  and  while  He 
opened  to  us  the  scriptures  ? 

33.  And  they  rose  up  the 
same  hour,  and  returned  to  Jeru- 
salem, and  found  the  eleven 
gathered  together,  and  them  that 
were  with  them. 

34.  Saying,  The  Lord  is  risen 
indeed,  and  hath  appeared  to 
Simon. 

35.  And  they  told  what  things 


were  done  in  the  way,  and  how 
He  was  known  of  them  in  break- 
ing of  bread. 

36.  And  as  they  thus  spake, 
Jesus  Himself  stood  in  the  midst 
of  them,  and  saith  unto  them, 
Peace  be  unto  you. 

37.  But  they  were  terrified 
and  affrighted,  and  supposed  that 
they  had  seen  a  spirit. 

38.  And  He  said  unto  them. 
Why  are  ye  troubled?  and 
why  do  thoughts  arise  in  your 
hearts  ? 

39.  Behold  My  hands  and  My 
feet,  that  it  is  I  Myself:  handle 
Me,  and  see ;  for  a  spirit  hath 
not  flesh  and  bones,  as  ye  see 
Me  have. 

40.  And  when  He  had  thus 
spoken,  He  showed  them  His 
hands  and  His  feet. 

41.  And  while  they  yet  be- 
lieved not  for  joy,  and  wondered, 
He  said  unto  them,  Have  ye  here 
any  meat  ? 

42.  And  they  gave  Him  a  piece 
of  a  broiled  fish,  and  an  honey- 
comb.* 

43.  And  He  took  it,  and  did 
eat  before  them." 


LUKE  makes  the  appearance  of  Jesus  to  the  assembled 
apostles  the  climax  to  which  the  other  appearances 
lead  up.     There  are,  then,  three  steps  in  this  lesson, — the 

*  The  words  "and  of  an  honeycomb"  are  omitted  in  the  Revised 
Version. 

324 


Less.XLVll.]         Emmatis  and  Jerusalem.  325 

transitory  manifestation  at  Emmaus,  the  expectant  gr.thering 
in  Jerusalem,  and  the  present  Christ  graciously  permitting 
sensible  demonstration  of  His  resurrection. 

I.  The  momentary  manifestation  in  the  quiet  chamber 
at  Emmaus.  The  right  point  of  view  for  understanding  it 
is  to  consider  it  as  a  revelation  to  sense,  following  and 
rewarding  renewed  and  deepened  faith.  The  two  were  not 
made  believers  in  the  resurrection  because  they  saw  Him, 
but  they  saw  Him  because  they  believed  in  His  resurrec- 
tion. Already  the  law,  which  was  to  determine  the 
apprehension  of  His  presence  for  the  future,  began  to  work. 
If  we  know  who  Christ  is,  and  what  He  has  done,  we  shall 
not  need  arguments  to  prove  that  the  resurrection  is  a 
well-attested  historical  fact.  These  are  precious  in  their 
place ;  but  the  living  comprehension  of  His  work  certifies 
the  fact  to  the  believer  on  other  grounds.  It  behoved  the 
Christ  to  suffer  and  to  rise. 

How  simple  and  natural  the  story  is!  Of  course,  a 
chance  companion  on  the  road  parts  from  travellers  at  their 
door,  unless  they  ask  him  in,  and,  equally  of  course, 
kindliness  suggests  the  offer  of  hospitality,  especially  if 
night  draws  on.  Both  Jesus  and  the  two  do  just  as  ordi- 
nary travelling  companions  would  have  done.  But  the 
simple  naturalness  of  the  incident  does  not  exclude  its 
deeper  meaning.  Jesus  will  "go  further,"  if  we  do  not 
keep  Him  with  us.  He  makes  as  if  He  would,  that  we 
may  urge  Him  to  stay.  He  forces  Himself  on  no  man 
and  He  desires  to  tarry  with  us,  but  cannot  fulfil  His  desire 
unless  we  invite  Him.  As  on  the  Galilean  lake,  and  as  to 
the  blind  men  and  Canaanitish  woman,  so  is  He  to  these 
disciples  and  to  us,  apparently  addressing  Himself  to  go 
away,  only  that  He  may  evoke  our  entreaties  that  He  would 
abide.  How  wonderful  that  He  who  uses  no  violence  to  us 
lets  us  use  a  kind  of  force  with  Him,  and  suffers  our  wishes 


326  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  28-43. 

to  "  constrain  "  His  feet !  The  seven  miles  must  have  been 
slowly  traversed,  if  the  day,  which  was  so  young  when  they 
set  out,  was  far  spent  before  they  arrived.  Many  a  pause 
must  have  been  on  the  road,  as  He  opened  the  Scriptures. 
It  is  not  tedious  to  travel  slowly  if  Jesus  is  teaching  us. 

Probably  the  house  at  Emmaus  belonged  to  one  of  the 
two.  That  home  is  hallowed  into  which  Jesus  is  invited 
and  comes  with  the  master  of  it.  He  who  goes  with  us  on 
the  dusty,  weary  way  will  abide  with  us  in  the  hours  of  rest. 
Christ  sanctifies  domestic  repose,  and  will  sit  at  our  tables, 
if  we  will.  Luxury  and  levity  and  excess  banish  Him. 
How  many  so-called  Christians  are  there  who  would  find 
His  presence  at  their  meals  very  inconvenient! 

Where  Jesus  is  invited  as  guest.  He  becomes  host.  He 
took  the  place  of  master  of  the  house,  according  to  His 
own  deep  saying,  "  I  .  .  .  will  sup  with  him,  and  he  with 
Me."  He  takes  the  humble  fare,  blesses  it,  .and  gives  it 
back  to  the  owner,  sweetened  by  His  hand.  His  blessing 
mends  the  feast  and  makes  the  coarsest  food  a  dainty. 
There  is  no  need  to  thrust  in  a  reference  to  the  Lord's 
Supper  here.  Jesus  was  simply  taking  the  place  of  the 
householder.  But  we  may  suppose  that  the  familiar  action, 
which  the  two  had  often  seen,  helped  to  open  their  eyes, 
as  seems  implied  in  their  subsequent  statement,  that  He  was 
made  known  to  them  "  in  breaking  of  bread."  That,  how- 
ever, may  only  mark  the  time,  not  the  means  of  recognition, 
which,  in  any  case,  was  due  to  Christ's  will,  and,  as  the 
whole  story  shows,  was  the  consequence,  not  the  reason  for 
faith.  His  words  when  unknown  rekindled  the  dying  flame, 
and  then  the  blessed  momentary  recognition  perfected  faith 
and  sealed  it  with  experience.     So  it  is  always. 

He  vanished  as  soon  as  seen, — partly  because  the  purpose 
of  appearing  had  been  accomplished,  and  partly  because 
the  disciples  now  needed  to  be  taught  to  bear  His  absence 


Less.XLVll.]         Emmaus  and  Jerusalem.  327 

more  than  to  enjoy  His  bodily  presence.  Hence,  during  all 
the  forty  days  they  had  but  occasional  sight  of  Him  whom 
they  were  thereby  being  trained  to  trust  without  seeing. 

Very  noteworthy  is  it  that  what  they  said,  when  they 
found  themselves  alone,  expressed  neither  wonder  at  His 
resurrection  nor  sorrow  at  His  withdrawal,  but  recalled  the 
glow  of  belief  and  hope  which  had  filled  their  hearts  as  He 
opened  the  Scriptures.  The  new  understanding  of  these, 
or,  in  other  words,  a  faith  which  grasped  the  resurrection 
as  a  predicted  and  necessary  fact,  was  uppermost  in  their 
thoughts. 

II.  The  final  step  before  the  great  climax  is  that  scene  in 
the  room  at  Jerusalem.  The  two  travellers  leave  the  unfin- 
ished meal  and  dare  the  dangers  of  the  darkness,  from 
which  they  had  sought  to  shield  their  guest,  because  they 
have  tidings  which  are  "  as  a  fire  in  their  bones,"  and  they 
cannot  "  stay."  How  different  their  communications  by 
the  way,  under  the  bright  light  of  the  paschal  moon,  from 
those  of  the  morning  !  The  true  possession  of  the  good 
news  of  Christ  will  always  impel  to  its  impartation  to  others. 
A  silent  Christian  is  an  anomaly.  If  we  know  nothing  of 
such  an  impulse,  we  had  better  examine  ourselves  whether 
we  are  yet  in  the  faith. 

"  The  eleven  "  were  gathered  together, — where  was  the 
twelfth  ?  Sleeping  in  a  suicide's  grave  in  the  potter's  field. 
A  dead  Christ  had  been  the  signal  for  dispersion.  Nothing 
but  the  news  of  a  living  one  could  have  arrested  and 
reversed  the  process.  The  strange  tidings  had  somehow 
been  passed  from  mouth  to  mouth  through  the  city,  and 
a  ring  of  eager  and  diversely  minded  lovers  of  Jesus  sur- 
rounded the  eloyen,  some  fully  believing,  and  some  afraid 
to  cherish  the  astounding  hope.  We  can  fancy  the  hum  of 
voices  into  which  the  travellers  came,  and  how  their  eager- 
ness to  speak  was  overborne  by  that  of  the  crowd.     The 


328  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  28-43. 

very  language  of  the  announcement  seems  to  witness  to  the 
presence  of  doubt,  with  which  the  speakers  wrestle  in  that 
"  indeed."  What  had  convinced  them  ?  Only  the  appear- 
ance to  Peter  is  mentioned, — that  gracious  and  secret  inter- 
view, too  sacred  for  its  details  to  be  spoken,  in  which  the 
denier  poured  out  his  penitence,  and  the  Lord  poured  on 
him  the  effacing  flood  of  His  pardoning  love.  It  is  singular 
that  no  allusion  was  made  to  the  appearance  to  the  women 
and  Mary.  Was  their  testimony  regarded  as  less  important 
than  Peter's,  because  he  was  an  apostle,  and  they  were  only 
women  ?  The  new  comers  found  space  at  last  to  tell  their 
tale ;  and  so,  from  one  side  to  the  other,  the  glad  news  is 
reverberated,  like  the  antiphonies  of  some  great  chorus. 
Luke  says  nothing  of  the  disbelief  which,  according  to 
Mark,  met  their  story.  But  it  is  clear,  from  the  subsequent 
verses  (vers.  38-41),  that  there  were  incredulity  and  doubt 
among  the  multitude ;  and  who  can  wonder  if,  in  such  an 
hour  of  agitation  and  mental  bewilderment,  contending 
thoughts  chased  each  other  across  their  minds  as  swiftly 
as  clouds  fly  before  a  gale  ?  They  had  not  had  time  to 
settle  down  into  a  steadfast  posture  of  fixed  belief.  Only 
prosaic  critics,  who  have  never  known  the  tumult  of  con- 
flicting feelings  on  some  sudden  burst  of  unexpected  news, 
too  good  to  be  true,  can  take  offence  at  the  diverse  repre- 
sentations of  the  evangelists.  The  piece  of  shot  silk  changes 
its  hue  from  sombre  to  golden  with  a  turn  of  the  holder's 
wrist  or  the  beholder's  eye. 

III.  The  solemn  and  blessed  climax  is  the  personal 
appearance  of  the  Lord.  Luke  does  not  tell  us  of  the 
closed  doors,  but  his  account  is  awe-inspiring  in  its  very 
reticence.  There  He  stood,  coming,  no  man  knew  how  or 
whence,  where,  a  moment  before,  there  had  been  nothing ; 
"  in  the  midst  of  them,"  as  not  having  advanced  thither,  but 
being  found  there.     It  is  His  right  place,  the  centre  of  the 


Less.  XLVii.]         Emmaus  and  Jerusalem.  329 

circle,  however  far  its  circumference  may  sweep  to-day. 
He  is  there  still,  though  unseen,  even  as  He  must  have 
been  there  before  the  gazers  saw,  or  He  could  not  have 
first  been  seen  as  standing  there.  How  calm  the  salutation 
from  His  lips  !  It  is  the  common  greeting  of  every-day 
meeting.  He  comes  back  from  the  grave  as  if  from  an 
ordinary  absence,  and  calms  their  hearts  by  the  wish  which 
on  His  lips  is  a  gift.  We  wish  each  other  peace ;  He  gives 
it.  What  could  more  gently  knit  the  past  to  the  future, 
and  assure  the  disciples  that  He  was  unchanged,  than  that 
familiar  greeting?  Jesus  pours  meaning  into  common 
words  when  He  uses  them. 

It  is  not  strange  that  the  faith  in  His  resurrection,  which 
had  begun  in  His  absence,  should  have  tottered  for  a 
moment  at  the  first  shock  of  that  which  was  its  strongest 
proof.  Rather  it  is  a  touch  of  truth,  strongly  attesting  the 
simple  veracity  of  the  whole  narrative,  that  when  He,  whom 
they  believed  to  have  risen,  stood  before  them,  the  first 
effect  was  not  joy,  but  alarm.  Either  the  imaginer  of  this 
scene  was  a  consummate  dramatist,  or  the  teller  of  it  is  an 
accurate  recorder  of  fact. 

That  terror  is  the  occasion  of  the  demonstration  most 
convincing  to  the  senses  of  any  recorded.  The  whole  of 
the  last  part  of  our  lesson  is  occupied  with  our  Lord's 
gracious  condescension  to  hearts  in  which  faith  struggled 
with  fear  and  doubt.  It  should  not  have  been  necessary, 
and,  in  so  far  as  it  was.  His  preparation  by  the  previous 
appearances  had  failed  of  its  intended  effect;  but  not 
because  of  the  disciples'  unbelief  does  He  turn  from  them. 
Rather,  He  lets  their  need,  wrong  as  it  was,  shape  His 
dealings,  and  gives  the  demonstration  which  He  had  wished 
to  make  unnecessary.  Therein  does  He  act  in  accordance 
with  His  continual  method,  stooping  to  the  level  of  our 
weakness  and  sinful  slowness,  and  giving  us  the  aids  to 


330  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  28-43. 

faith,  which  it  were  better  that  we  had  outgrown.  His  gift 
takes  the  mould  of  the  receiving  vessel. 

There  are  three  points  in  this  evidence  for  sense.  The 
print  of  the  nails  proves  His  identity ;  the  touch  by  the 
disciples,  and  His  eating  "  before  them,"  proves  His  corpo- 
reality. The  risen  Christ  bears  the  marks  of  the  nails,  and 
the  glorified  Christ  has  perhaps  not  lost  them  ;  for  the 
Lamb  before  the  throne  is  "  as  it  had  been  slain."  But  be 
that  as  it  may,  these  evidences,  if  accepted,  are  conclusive, 
and  if  not  accepted,  can  only  be  accounted  for  on  the 
supposition  of  wilful  lying  somewhere. 

Do  these  facts,  that  the  risen  body  of  Jesus  bore  the 
wounds  of  crucifixion,  and  was  nourished  by  food,  support 
the  usual  theory  that  it  was  in  process  of  change  into  a 
glorified  body  ?  I  venture  to  think  not.  They  most 
naturally  square  with  the  other  view  that  Jesus  rose  with 
the  body  in  which  He  died,  and  bore  it  unchanged  as  long 
as  He  remained  here,  assuming  that  glorified  corporeal 
manhood  which  He  now  wears  only  when  the  cloud  hid 
Him  from  the  long  gaze  of  love.  The  facts  which  are 
relied  on  to  establish  the  former  view  can  all  be  explained 
on  the  supposition  of  His  exercise  of  miraculous  power  over 
the  "  body  of  His  humiliation,"  and  most  of  them  can  be 
paralleled  with  events  in  His  previous  life,  such  as  His 
walking  on  the  water,  and  passing  through  the  midst  of  the 
crowd,  who  sought  to  slay  Him. 


LESSON    XLVIII. 


The  Glmrcli  Below,  the  Lord  Abova 

St.  Luke  xxiv.  44-53. 


44.  "And  He  said  unto  them, 
These  are  the  words  which  I 
spake  unto  you,  while  I  was  yet 
with  you,  that  all  things  must  be 
fulfilled,  which  were  written  in 
the  law  of  Moses,  and  in  the 
prophets,  and  in  the  psalms,  con- 
cerning Me. 

45.  Then  opened  He  their  un- 
derstanding, that  they  might 
understand  the  scriptures, 

46.  And  said  unto  them,  Thus 
it  is  written,  and  thus  it  behoved 
Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day: 

47.  And  that  repentance  and 
remission  of  sins  should  be 
preached  in  His  name  among 
all  nations,  beginning  at  Jeru- 
salem. 


48.  And  ye  are  witnesses  of 
these  things. 

49.  And,  behold,  I  send  the 
promise  of  My  Father  upon  you  : 
but  tarry  ye  in  the  city  of  Jeru- 
salem, until  ye  be  endued  with 
power  from  on  high. 

50.  And  He  led  them  out  as 
far  as  to  Bethany,  and  He  lifted 
up  His  hands,  and  blessed  them. 

51.  And  it  came  to  pass,  while 
He  blessed  them,  He  was  parted 
from  them,  and  carried  up  into 
heaven. 

52.  And  they  worshipped  Him, 
and  returned  to  Jerusalem  with 
great  joy : 

53.  And  were  continually  in 
the  temple,  praising  and  blessing 
God.     Amen." 


A  HASTY  reading  might  leave  the  impression  that 
verses  44  to  49  continue  the  conversation  on  the 
evening  of  the  resurrection,  and  that  the  ascension  took 
place  immediately  thereafter.  But  Acts  i  shows  that  Luke 
knew  that  "  forty  days  "  elapsed  before  the  end  came,  and 
in  the  light  of  that  chapter,  the  most  reasonable  view  of 
these  closing  verses  of  the  Gospel  is  that  they  are  a 
summary  of  all  our  Lord's  instructions  during  that  time 

331 


332  The  Gospel  of  St.  Luke     [Chap.  xxiv.  44-53. 

which  is  intentionally  brief,  as  the  writer  had  already  in 
view  his  second  "  treatise." 

The  Gospel  reaches  its  climax  in  the  resurrection.  The 
space  between  it  and  the  ascension,  as  well  as  the  ascension 
itself,  are  but  the  results  of  the  resurrection  manifested  in 
act,  and  as  a  kind  of  border-land  between  the  two  halves  of 
our  Lord's  activity  are  even  more  properly  narrated  as  the 
foundation  of  "all  that  Jesus"  continued  "to  do  and 
teach "  since  then,  than  as  the  crown  of  His  earthly 
ministry. 

I.  Luke,  then,  sums  up  in  broad  general  outline  the 
teachings  of  the  forty  days  (vers.  44-49).  The  summary 
contains  the  heads  of  all  which  the  Church  is  to  continue 
till  the  end,— to  believe,  proclaim,  be,  and  rely  on. 

First  was  taught  Christ's  relation  to  the  Old  Testament. 
He  recalled  his  former  declarations,  which  had  sounded  so 
enigmatical  then  and  were  so  sun-clear  now.  There  is  a 
touch  of  pathos  in  the  designation  of  that  earlier  inter- 
course as  "  while  I  was  yet  with  you,"  and  also  the  clear 
announcement  that  a  new  kind  of  intercourse  has  begun. 
Christ's  teaching  before  Calvary  was  necessarily  limited  by 
the  fact  that  it  was  before  and  not  after.  There  could  be 
no  full  explanation  nor  understanding  of  the  meaning  of 
the  cross,  before  the  cross,  and  yet  there  are  the  germs  of 
the  most  articulate  teaching  of  His  atoning  sacrifice  and 
resurrection  in  His  own  earlier  words. 

But  the  first  disciples  needed,  as  we  need,  the  light  of 
the  events  to  illuminate  these.  We  must  read  all  the 
Gospel  by  the  sunlight  of  dawn  of  the  first  day  of  the 
week.  The  teaching  here  summarised  bore  both  upon 
His  dignity  and  office  as  the  Christ  and  the  Fulfiller  of  the 
Old  Testament  revelation,  and  on  the  inmost  purpose  and 
contents  of  that  revelation  as  in  all  its  parts  pointing  onward 
to  Him.     Law,  Prophets,  and  Psalms  make  up  the  whole 


Less.  XLVIIL]    The  Church  below,  the  Lord  above.       333 

Hebrew  Scriptures,  according  to  the  division  at  present 
adopted,  and  apparently  in  use  in  Luke's  time.  So  Jesus 
saw  Himself  in  all  the  sundry  times  and  divers  manners  of 
the  older  word  of  God.  The  fact  of  prediction  of  Him  as 
Messiah,  and  of  His  death  and  resurrection  as  being  the 
very  heart  of  the  Old  Testament,  is  attested  by  His  own 
authority,  which  cannot  be  waived  aside  as  of  no  moment 
in  the  controversies  now  raging  as  to  these  books. 

Nor  can  we  understand  the  deep  significance  of  the  Old 
Testament  by  dint  of  learning  only.  Jesus  must  open  our 
minds  that  we  may  understand  the  scriptures,  and  He 
will  do  it  if  we  have  faith  in  Him  risen  and  instructing  His 
people.  There  must  be  a  moral  and  spiritual  preparation, 
or  men,  however  scholarly,  will  make  wild  work  of  the  Old 
as  of  the  New  Testament. 

Second  comes  instruction  in  the  universal  blessings  flowing 
from  His  death  and  resurrection.  This  too  is  represented 
as  part  of  the  burden  of  prophecy,  and  many  a  triumphant 
glance  which  many  a  prophet  directed  far  afield  among  the 
nations  whom  he  saw  flocking  to  do  homage  to  the  King  in 
Zion,  attests  the  truth  of  the  representation.  These  are 
the  instructions  which  in  the  Acts  are  described  as  "  con- 
cerning the  kingdom."  If  any  gross  idea  of  outward 
dominion,  secured  by  the  sword,  lingered  in  the  disciples' 
minds,  this  teaching  would  end  them,  unfolding,  as  it  did, 
the  sublime  prospect  of  a  universal  monarchy,  of  which  the 
instrument  was  the  proclamation  of  the  cross  and  resurrec- 
tion, and  the  blessings  repentance  and  the  remission  of  sin. 
The  weapon  seems  feeble;  but  it  is  mighty  because  it  is 
"in  His  name,"  based  on  His  revealed  character  and 
nature,  wielded  by  His  authority,  and  in  dependence  on 
His  might,  and,  in  a  very  real  sense,  as  representing 
Himself. 

The   historical   course  of  the  kingdom,  "beginning   at 


334  The  Gospel  of  St.  Luke.    [Chap.  xxiv.  44-53. 

Jerusalem,"  the  true  means  of  its  diffusion,  the  true  source 
of  their  power,  the  blessings  which  it  brings,  and  its  ultimate 
universal  sweep,  are  all  given  here,  for  the  wonder  and 
encouragement  of  that  handful  of  men  who  were  then  its 
only  subjects,  and  for  the  encouragement  and  stimulating 
of  us,  who  have  seen  so  much  of  the  programme  fulfilled 
in  nineteen  centuries  that  we  may  well  be  sure  of  its  perfect 
accomplishment. 

Next  comes  the  personal  duty  of  the  disciples.  "  Ye  " — 
poor,  few,  weak,  half-bewildered,  ignorant  as  you  are — "  are 
witnesses  of  these  things."  For  the  first  disciples  that  was 
true  in  a  way  that  it  cannot  be  for  us.  And  it  is  significant 
of  much  that  the  office  was  declared  by  Jesus  to  be  that  of 
witnesses;  for  "witness"  impHes  fact.  Not  theories  nor 
principles,  not  speculations  nor  dogmas,  still  less  imagina- 
tions and  fancies,  had  they  to  speak.  Their  task  was  to 
say,  "We  knew  Him  living,  we  mourned  Him  dead,  we 
saw  Him  risen."  The  principles  and  doctrines  involved  in 
the  fact  would  be  evolved  in  due  time;  but  the  first 
business  was  to  assert  the  fact.  The  gospel  is,  first  and 
foremost,  a  veracious  record  of  things  that  actually  happened, 
and  is  established,  not  by  argument,  but  by  testimony. 

Then,  each  generation  of  Christians  has  the  same  office 
and  responsibility,  though  the  object  of  the  testimony 
varies.  We  cannot  say  we  have  seen,  but  we  can  say  we 
have  felt.  Every  man  who  has  himself  tasted  that  the 
Lord  is  gracious,  is  able,  and  therefore  bound,  to  proclaim 
Him  to  others,  and  the  most  efficient  means  for  most 
Christians  is  the  simple  testimony  from  experience  to  the 
reality  of  the  blessings  which  Christ  brings.  Anybody 
who  has  "found  the  Messiah"  can  say  so;  and  since  he 
can,  he  ought.  The  Church,  in  all  its  members,  is  Christ's 
witness. 

Next  comes  the  gift  of  the  needful  qualifications.     "  The 


Less.  XLViii.]    The  Churcli  below,  the  Lord  above.       335 

promise  of  My  Father"  is  that  Holy  Spirit  which  is  the 
best  of  all  the  Father's  promised  gifts,  of  which  He  had 
spoken  so  abundantly  in  the  last  discourses  in  the  upper 
room,  and  which,  according  to  John,  He  had  breathed 
upon  them  when  He  rose.  The  possession  of  that  gift  is 
our  fitness  for  the  office  of  witnessing. 

But  the  disciples  were  bidden  to  "sit  still"  in  Jerusalem, 
and  wait  something  more  than  even  that  initial  gift  of  the 
Spirit  had  brought.  Time  spent  in  believing  expectance 
and  desire  is  not  wasted.  There  must  be  many  an  hour  of 
"  sitting  still "  if  there  is  to  be  powerful  witnessing.  The 
only  power  for  us  is  from  above.  It  must  clothe  us,  cover- 
ing our  native  weakness  and  concealing  self  from  others 
and  from  ourselves.  Here,  then,  are  the  declarations  of 
the  source  of  all  our  power  as  witnesses  for  Christ,  the 
conditions  of  receiving  it, — even  waiting,  which  is  not  idle, 
but  believingly  expects, — and  the  manner  of  bestowment, 
even  clothing  us  therewith. 

II.  The  Departure.— The  day  of  ascension  was  probably 
just  six  weeks  after  that  on  the  evening  of  which  the  Last 
Supper  had  been  celebrated.  Remembrances  of  their 
walk  into  Jerusalem  then  would  recur  to  some  of  the 
company  now  as  they  retraversed  the  well-known  road.  It 
is  not  likely  that  the  spot  where  Christ's  feet  last  touched 
earth  was  on  the  conspicuous  summit  of  Olivet,  but  rather 
somewhere  on  the  eastern  side  of  the  hill,  nearer  Bethany, 
where,  perhaps  in  some  fold  of  the  hill,  seclusion  could  be 
secured.  Did  the  disciples  know,  like  Elisha,  that  "the 
Lord  would  take  away  their  Master  from  their  head  that 
day  "  ?  At  all  events  He  knew,  and  the  knowledge  would 
breathe  peculiar  tenderness  and  urgency  over  His  un- 
recorded words.  "He  lifted  up  His  hands  and  blessed 
them."  Like  the  high  priest  when  he  had  finished  his 
service,  he  lifted  up  his  hands  over  the  congregation  to  give 


336  The  Gospel  of  St.  Luke.     [Chap.  xxiv.  44-53. 

the  blessing.  The  hands  which  had  been  pierced  with 
nails,  the  arms  which  had  been  stretched  out  on  the  cross, 
were  spread  above  the  bowed  heads  of  the  little  group,  and 
dropped  gifts  which  fulfilled  His  benediction.  His  whole 
work  is  summed  up  and  His  whole  heart  revealed  in  that 
last  attitude  and  act. 

Sweet  and  ever  to  be  remembered  are  the  last  looks  of 
our  dear  ones.  Jesus  would  have  this  remembrance  of 
Him  stamped  deepest  on  all  our  hearts.  His  blessing  has 
power,  and  is  a  "  deed  of  gift."  Not  these  few  early  lovers 
of  His,  but  all  to  the  end  of  the  ages  share  in  it ;  and,  like 
the  thousands  whom  He  fed,  company  after  company  is 
satisfied  with  its  sweetness  and  fed  from  its  fulness,  and  no 
less  remains  for  the  last  than  was  more  than  enough  for  the 
first. 

The  reticent  words  of  Luke  yet  make  a  clear  picture 
possible.  In  the  act  of  blessing  our  Lord  withdrew  a  step 
or  two,  and  then,  possibly  with  arms  still  lifted  in  benedic- 
tion, "  was  carried  up  into  heaven."  The  word  employed 
implies  a  slow,  continuous  motion,  which  we  cannot  but 
contrast  with  the  whirlwind  which  swept  Elijah  to  heaven. 
The  mortal  needed  to  be  lifted  by  an  external  and  forcible 
agency  from  his  native  earth,  and  rode  "  upon  the  wings  of 
the  wind,"  in  a  chariot  of  fire.  But  Jesus  was  going  to  His 
own  calm  home,  and  needed  no  aid  to  raise  Him  thither, 
whence  it  had  needed  the  strong  compulsion  of  His  infinite 
love  to  bring  Him  down.  His  natural  motion,  if  we  may 
so  speak,  is  upwards,  and  nothing  but  the  cords  of  love 
and  unaccomplished  self-surrender  kept  Him  here.  These 
being  cut,  how  should  He  not  "  ascend  up  where  He  was 
before  "  ? 

The  ascension  is  the  completion  of  the  resurrection.  It 
corresponds  to  the  supernatural  birth,  and  the  evangelist 
whose  record  of  the  nativity  is  the  fullest  is  also  he  who 


Less.  XLViiL]    The  Church  below,  the  Lord  above.       337 

principally  tells  us  of  the  humanity,  which  had  been  born 
in  Bethlehem,  bemg  taken  up  to  the  throne  of  God.  The 
ascension  witnesses  to  the  completeness  of  His  sacrifice,  to 
its  acceptance  by  the  Father,  to  the  presence  within  the  veil 
of  our  all-powerful  Intercessor,  to  the  elevation  to  supreme 
authority  of  the  Man  who  is  our  Brother.  The  eternal 
Word  ascended  where  He  had  been  from  before  the  begin- 
ning, but  the  manhood  is  new  to  the  throne  of  the  universe. 
Where  He  is,  there  shall  also  His  servants  be ;  and  as  He 
is,  so  shall  they  too  become.  Even  now  we  may,  in  a  very 
real  sense,  live  with  Christ  in  heavenly  places ;  and  if  we 
believe  that  He  has  gone  up  on  high,  we  too  shall  "  set  our 
affections  "  and  thoughts  "  on  things  above,  where  Christ  is 
sitting  at  the  right  hand  of  God."  For  where  our  "  treasure  " 
is  there  should,  and  shall,  our  "  hearts  "  be  also. 

The  disciples  showed  us  how  we  should  think  of  the 
ascension  when  they  worshipped  Him,  thus  declared  Him 
to  be  the  Son  of  God,  and  then  turned  all  the  more  joyfully 
to  their  homely  tasks,  and  drowned  the  pain  of  parting  in 
the  flood  of  joy  which  poured  over  their  spirits.  They 
made  all  life  worship,  every  place  a  temple,  and  every  act 
and  word  adoration.  Thus  joyfully,  and  with  unceasing 
thankfulness  and  praise,  making  music  in  life  and  lip, 
should  those  pass  the  brief  hours  of  earthly  sojourning, 
whose  lives  are  hid  with  Christ  in  God.  Where  He  is,  is 
their  home.  It  becomes  them  to  live  here  as  pilgrims  and 
sojourners. 


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